A canticle for the remembrance of the law. Moses is commanded to go up into a mountain, from whence he shall see the promised land but not enter into it.
A Canticle of the Law, wherin the people are exhorted to serue God, for his perfect goodnes, for his singular benefites, for their former ingratitude, and for his mercie stil mixed with his punishmentes. 44. Al which being earnestly commended to them to remember and teach their children, 48. Moyses is commanded to goe into a mountaine, whence he shal see the promised land, but not enter into it.
1Hear, O ye heavens, the things I speak, let the earth give ear to the words of my mouth.Udite, o cieli, il mio parlare; e ponga mente la terra alle parole della mia bocca.HEARE ye heauens what thinges I speake, the earth heare the wordes of my mouth.Audite, cæli, quæ loquor: / audiat terra verba oris mei. 2Let my doctrine gather as the rain, let my speech distil as the dew, as a shower upon the herb, and as drops upon the grass.Stillin qual pioggia i miei insegnamenti; scendan come rugiada i miei sermoni, come gli spruzzi sopra dell'erba, e come la pioggia sopra le piante.My doctrine grow together as raine, my speach flow as the dew, as it were a shower vpon the herbe, and as it were droppes vpon the grasse.Concrescat ut pluvia doctrina mea, / fluat ut ros eloquium meum, / quasi imber super herbam, / et quasi stillæ super gramina. 3Because I will invoke the name of the Lord: give ye magnificence to our God.Perocché io invocherò il nome del Signore: diasi gloria al nostro Dio.Because I wil inuocate the name of our Lord: geue magnificence to our God.Quia nomen Domini invocabo: / date magnificentiam Deo nostro. 4The works of God are perfect, and all his ways are judgments: God is faithful and without any iniquity, he is just and right.Perfette sono le opere di Dio, e tutte le vie di lui sono giustizia: Dio fedele, e scevro d'ogni iniquità, e giusto e retto.The workes of God be perfect, and al his waies iudgementes: God is faithful, and without any iniquitie, iust and right.Dei perfecta sunt opera, / et omnes viæ ejus judicia: / Deus fidelis, et absque ulla iniquitate, / justus et rectus. 5They have sinned against him, and are none of his children in their filth: they are a wicked and perverse generation.Peccaron contro di lui i non suoi figliuoli colle loro immondezze: generazione prava, e perversa,They haue sinned to him, and not his children in filthines: a froward and peruerse generation.Peccaverunt ei, et non filii ejus in sordibus: / generatio prava atque perversa. 6Is this the return thou makest to the Lord, O foolish and senseless people? Is not he thy father, that hath possessed thee, and made thee, and created thee?Questa è adunque la ricompensa, che tu rendi al Signore, popolo stolto, e mentecatto? Non è egli il padre tuo, il quale ti riscattò, e ti fece, e ti creò?These thinges doest thou render to our Lord thou foolish and vn wise people? Is not he thy father, that hath possessed thee, and made, and created thee?Hæccine reddis Domino, / popule stulte et insipiens ? / numquid non ipse est pater tuus, / qui possedit te, et fecit, et creavit te ?
7Remember the days of old, think upon every generation: ask thy father, and he will declare to thee: thy elders and they will tell thee.Ricordati de' giorni antichi: rammenta ad una ad una le età: interroga il padre tuo, e te ne darà novella: i tuoi avi, e tel diranno.Remember the old daies, thinke vpon euerie generation: aske thy father, and he wil declare to thee: thy elders, and they wil tel thee.Memento dierum antiquorum, cogita generationes singulas: / interroga patrem tuum, / et annuntiabit tibi: / majores tuos, et dicent tibi. 8When the Most High divided the nations: when he separated the sons of Adam, he appointed the bounds of people according to the number of the children of Israel.Allora quando l'Altissimo fece la divisione delle nazioni: allorché separò i figliuoli di Adamo, egli fissò i confini di questi popoli secondo il numero de' figliuoli d'Israele.When the highest diuided the nations: when he separated the sonnes of Adam, he appointed the limites of people according to the number of the children of Israel.Quando dividebat Altissimus gentes, / quando separabat filios Adam, / constituit terminos populorum / juxta numerum filiorum Israël. 9But the Lord’s portion is his people: Jacob the lot of his inheritance.Perocché la porzione del Signore egli è il suo popolo: Giacobbe egli è suo retaggio.But our Lords part, is his people: Iacob the corde of his inheritance.Pars autem Domini, populus ejus: / Jacob funiculus hæreditatis ejus. 10He found him in a desert land, in a place of horror, and of vast wilderness: he led him about, and taught him: and he kept him as the apple of his eye.Trovollo in un paese deserto, in un luogo d'orrore, in una vasta solitudine: lo fe' andar girando qua e là: e lo istruì, e lo custodì, come la pupilla dell'occhio suo.He found him in a desert land, in a place of horrour, and of wast wildernes: he ledde him about, and taught him: and kept him as the apple of his eye.Invenit eum in terra deserta, / in loco horroris, et vastæ solitudinis: / circumduxit eum, et docuit: / et custodivit quasi pupillam oculi sui. 11As the eagle enticing her young to fly, and hovering over them, he spread his wings, and hath taken him and carried him on his shoulders.Come aquila che al volo addestra i suoi parti, intorno ad essi svolazza, stese egli le ali sue, e sel prese sopra di sé, e portollo sulle sue spalle.As the eagle prouoking her young to flie, and houering ouer them, hath he spred his winges, and he hath taken him, and caried him on his shoulders.Sicut aquila provocans ad volandum pullos suos, / et super eos volitans, / expandit alas suas, et assumpsit eum, / atque portavit in humeris suis.
12The Lord alone was his leader: and there was no strange god with him.Il Signore solo fu suo condottiere: né fu con lui alcun dio straniero.Our Lord onlie was his guide: and there was not with him a strange God.Dominus solus dux ejus fuit, / et non erat cum eo deus alienus: 13He set him upon high land: that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out of the hardest stone,Egli lo ha fatto Signore di un paese elevato: affinché mangi de' frutti dei campi, e succhi il miele dalle pietre, e olio tragga da sassi durissimi:He placed him ouer an high land: that he might eate the fruites of the fieldes, that he might sucke honie out of the rocke, and oile out of the hardest stone.constituit eum super excelsam terram, / ut comederet fructus agrorum: / ut sugeret mel de petra, / oleumque de saxo durissimo; 14Butter of the herd, and milk of the sheep with the fat of lambs, and of the rams of the breed of Basan: and goats with the marrow of wheat, and might drink the purest blood of the grape.E il burro si goda delle mandre, e il latte delle pecore, e il grasso degli agnelli, e degli arieti nati in Basan, e i capri, e il fior di farina di grano, e beva il prettissimo sangue delle uve.Butter from the heard, and milke of the sheepe with the fatte of lambes, and of rammes the sonnes of Basan: and bucke goates with the marow of wheate, and might drinke the bloud of the grape most pure.butyrum de armento, et lac de ovibus / cum adipe agnorum, / et arietum filiorum Basan: et hircos / cum medulla tritici, / et sanguinem uvæ biberet meracissimum. 15The beloved grew fat, and kicked: he grew fat, and thick and gross, he forsook God who made him, and departed from God his saviour.Il diletto si è fatto grasso, e ha dati dei calci: ingrassato, ripieno, ridondante abbandonò Dio suo fattore, e si allontanò da Dio suo salvatore.The beloued was made grosse, and spurned: made grosse, fatted, dilated, he left God his maker, and departed from God his saluation.Incrassatus est dilectus, et recalcitravit: / incrassatus, impinguatus, dilatatus, / dereliquit Deum factorem suum, / et recessit a Deo salutari suo. 16They provoked him by strange gods, and stirred him up to anger, with their abominations.Lo irritarono per amore degli dei stranieri, e lo provocarono a sdegno colle loro abbominazioni.They prouoked him in strange goddes, and in abominations stirred him to anger.Provocaverunt eum in diis alienis, / et in abominationibus ad iracundiam concitaverunt. 17They sacrificed to devils and not to God: to gods whom they knew not: that were newly come up, whom their fathers worshipped not.Offeriron vittime non a Dio, ma a' demoni, agli dei non conosciuti da loro: ne venner de' nuovi, e moderni, non onorati da' padri loro.They immolated to diuels and not to God, to goddes, which they knew not: there came new & fresh ones, whom their fathers worshipped not.Immolaverunt dæmoniis et non Deo, / diis quos ignorabant: / novi recentesque venerunt, / quos non coluerunt patres eorum:
18Thou hast forsaken the God that begot thee, and hast forgotten the Lord that created thee.Hai abbandonato Dio, che ti generò, e ti sei scordato del Signore Dio tuo creatore.God that begatte thee thou hast forsaken, and hast forgotten our Lord thy creatour.Deum qui te genuit dereliquisti, / et oblitus es Domini creatoris tui. 19The Lord saw, and was moved to wrath: because his own sons and daughters provoked him.Il Signore vide tal cosa, e si accese di sdegno: perché lo irritarono i suoi figliuoli, e le figlie:Our Lord saw, and was moued to wrath: because his sonnes and daughters prouoked him.Vidit Dominus, et ad iracundiam concitatus est: / quia provocaverunt eum filii sui et filiæ. 20And he said: I will hide my face from them, and will consider what their last end shall be: for it is a perverse generation, and unfaithful children.E disse: Io nasconderò loro la mia faccia, e starò a vedere quel che ne sarà alla fine: perché una stirpe perversa ell'è questa, e figliuoli infedeli.And he said: I wil hide my face from them, and wil confider their last: for it is a peruerse generation, and vnfaithful children.Et ait: Abscondam faciem meam ab eis, / et considerabo novissima eorum: / generatio enim perversa est, / et infideles filii. 21They have provoked me with that which was no god, and have angered me with their vanities: and I will provoke them with that which is no people, and will vex them with a foolish nation.Eglino mi provocarono per amore di uno che Dio non era, e mi tentaron di gelosia colle loro vanità: e io li provocherò a invidia per mezzo di un popolo che non è popolo, e gl'irriterò per mezzo di una nazione insensata.They haue prouokedme in that, which was no God, and haue angred me in their vanities: and I wil prouoke them in that, which is no people, and in a foolish nation wil I anger them.Ipsi me provocaverunt in eo qui non erat Deus, / et irritaverunt in vanitatibus suis: / et ego provocabo eos in eo qui non est populus, / et in gente stulta irritabo illos. 22A fire is kindled in my wrath, and shall burn even to the lowest hell: and shall devour the earth with her increase, and shall burn the foundations of the mountains.Il mio furore ha acceso un fuoco che arderà sino al più cupo inferno, e divorerà la terra con tutti i suoi germi, e consumerà le fondamenta de' monti.A fyre is kindled in my wrath, and shal burne euen to the lowest partes of hel: and shal deuoure the earth with her spring, and shal burne the foundations of mountaines.Ignis succensus est in furore meo, / et ardebit usque ad inferni novissima: / devorabitque terram cum germine suo, / et montium fundamenta comburet.
23I will heap evils upon them, and will spend my arrows among them.Tutti i mali verserò insieme sopra di loro, e contro di essi scoccherò tutte le mie saette.I wil heape euils vpon them, and myne arrowes I wil spend in them.Congregabo super eos mala, / et sagittas meas complebo in eis. 24They shall be consumed with famine, and birds shall devour them with a most bitter bite: I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground, and of serpents.Saran consunti dalla fame, e divorati dagli uccelli di crudo rostro: contro di essi aguzzerò i denti delle fiere, e il furore delle bestie, che si strascinano, e serpeggiano sopra la terra.They shal be consumed with famine, and birdes shal deuoure them with most bitter biting: the teeth of beastes wil I send vpon them, with the furie of those that traile vpon the ground, and creepe.Consumentur fame, / et devorabunt eos aves morsu amarissimo: / dentes bestiarum immittam in eos, / cum furore trahentium super terram, atque serpentium. 25Without, the sword shall lay them waste, and terror within, both the young man and the virgin, the sucking child with the man in years.Li lacererà al di fuori la spada, al di dentro il terrore, i giovinetti insieme, e le vergini, i bambini di latte, e i vecchi.Without shal the sword deuoure them, & within fearefulnes, the young man and the virgin together, the sucking child with the old man.Foris vastabit eos gladius, / et intus pavor, / juvenem simul ac virginem, / lactentem cum homine sene. 26I said: Where are they? I will make the memory of them to cease from among men.Io dissi: Dove or sono eglino? Farò che non resti di lor memoria tra gli uomini.I said: Where are they? I wil make their memorie to cease from among men.Dixi: Ubinam sunt ? / cessare faciam ex hominibus memoriam eorum. 27But for the wrath of the enemies I have deferred it: lest perhaps their enemies might be proud, and should say: Our mighty hand, and not the Lord, hath done all these things.Ma pur differii a riguardo dell'arroganza dei loro nemici: perché questi nemici non s'insuperbissero, e non dicessero: Egli è il nostro braccio possente, e non il Signore, che ha fatte tali cose.But for the wrath of the enemies I haue differred: lest perhaps their enemies might be proude, and would say: Our mightie hand, and not the Lord, hath done al these thinges.Sed propter iram inimicorum distuli: / ne forte superbirent hostes eorum, / et dicerent: Manus nostra excelsa, / et non Dominus, fecit hæc omnia.
28They are a nation without counsel, and without wisdom.Ella è una nazione sconsigliata, e imprudente.A nation without counselis it, and without wisedome.Gens absque consilio est, / et sine prudentia. 29O that they would be wise and would understand, and would provide for their last end.Ah, se avesser prudenza, e intelligenza, e prevedesser la fine!O that they were wise, and vnderstoode, and would prouide for their last.Utinam saperent, et intelligerent, / ac novissima providerent. 30How should one pursue after a thousand, and two chase ten thousand? Was it not, because their God had sold them, and the Lord had shut them up?Come mai può un sol uomo metterne in fuga mille, e due sbaragliarne dieci mila? Non avvien egli questo, perché il loro Dio gli ha venduti, e il Signore gli ha stretti in catena?How should one pursew a thousand, and two put ten thousand to flight? was it not therfore, because their God sold them, and our Lord inclosed them?Quomodo persequatur unus mille, / et duo fugent decem millia ? / nonne ideo, quia Deus suus vendidit eos, / et Dominus conclusit illos ? 31For our God is not as their gods: our enemies themselves are judges.Imperocché non è il nostro Dio come gli dei loro; e ne sien pur giudici i nostri nemici.For our Lord is not as their goddes: our enemies also are iudges.Non enim est Deus noster ut dii eorum: / et inimici nostri sunt judices. 32Their vines are of the vineyard of Sodom, and of the suburbs of Gomorrha: their grapes are grapes of gall, and their clusters most bitter.Vigna di Sodoma, e delle vicinanze di Gomorra è diventata la loro vigna: la loro uva è uva di fiele, e di sugo amarissimo.Of the vineyard of Sodom, is their vineyard, and of the suburbes of Gomorrha: their grape the grape of gall, and the clusters most bitter.De vinea Sodomorum, vinea eorum, / et de suburbanis Gomorrhæ: / uva eorum, uva fellis, / et botri amarissimi. 33Their wine is the gall of dragons, and the venom of asps, which is incurable.Il loro vino è fiel di dragoni, e veleno di aspidi irremediabile.The gall of dragons their wine, and the venime of Aspes vncurable.Fel draconum vinum eorum, / et venenum aspidum insanabile. 34Are not these things stored up with me, and sealed up in my treasures?Non si fa egli conserva presso di me di tutto questo, e non è egli registrato ne' miei archivii?Are not these thinges laid vp with me, and signed in my treasures?Nonne hæc condita sunt apud me, / et signata in thesauris meis ? 35Revenge is mine, and I will repay them in due time, that their foot may slide: the day of destruction is at hand, and the time makes haste to come.A me si spetta il farne vendetta, e io renderò a suo tempo quel che lor è dovuto, e i piedi mancheran sotto ad essi: il giorno dello sterminio è imminente, e il tempo s'affretta a venire.Reuenge is myne, and I wil repay them in time, that their foote may slide: the day of perdition is at hand, and the times make hast to be present.Mea est ultio, et ego retribuam in tempore, / ut labatur pes eorum: / juxta est dies perditionis, / et adesse festinant tempora.
36The Lord will judge his people, and will have mercy on his servants: he shall see that their hand is weakened, and that they who were shut up have also failed, and they that remained are consumed.Il Signore giudicherà il suo popolo, e farà misericordia a' suoi servi, veggendo come è illanguidito ogni braccio, e che quelli pure che erano in luoghi muniti, son venuti meno, gli avanzi stessi sono periti.Our Lord wil iudge his people, and wil haue mercie on his seruantes: he shal see that their hand is weakened, and the shut vp also haue fayled, and the residew be consumed.Judicabit Dominus populum suum, / et in servis suis miserebitur: / videbit quod infirmata sit manus, / et clausi quoque defecerunt, / residuique consumpti sunt. 37And he shall say: Where are their gods, in whom they trusted?Ed ei dirà: Dove sono que' loro dei, nei quali ebber fidanza?And he shal say: Where are their goddes, in whom they had confidence.Et dicet: Ubi sunt dii eorum, / in quibus habebant fiduciam ? 38Of whose victims they ate the fat, and drank the wine of their drink offerings: let them arise and help you, and protect you in your distress.Delle vittime ad essi offerte ei mangiavano il grasso, e beveano il vino di libagione; or questi si sveglino, e vi porgano aiuto, e nelle necessità vi proteggano.Of whose victimes they did eate fatte, and dranke the wine of their libamentes: Let them arise, and help you, and protect you in necessitie.de quorum victimis comedebant adipes, / et bibebant vinum libaminum: / surgant, et opitulentur vobis, / et in necessitate vos protegant. 39See ye that I alone am, and there is no other God besides me: I will kill and I will make to live: I will strike, and I will heal, and there is none that can deliver out of my hand.Imparate che io solo son Dio, e altro non havvene fuor di me: io uccido, e io rendo la vita; ferisco, e risano, e non è chi possa sottrarre altrui alla mia podestà.See ye that I am onlie, and there is no other God besides me: I wil kil and I wil make to liue: I wil strike, and I wil heale, and there is none that can deliuer out of my hand.Videte quod ego sim solus, / et non sit alius deus præter me: / ego occidam, et ego vivere faciam: / percutiam, et ego sanabo, / et non est qui de manu mea possit eruere. 40I will lift up my hand to heaven, and I will say: I live for ever.Alzerò al cielo la mia mano, e dirò: Come io vivo in eterno,I wil lift vp my hand to heauen, and wil say: I liue for euer.Levabo ad cælum manum meam, / et dicam: Vivo ego in æternum. 41If I shall whet my sword as the lightning, and my hand take hold on judgment: I will render vengeance to my enemies, and repay them that hate me.Così quando io ruoterò qual folgore la mia spada, e quando la mano mia si armerà per far giudizio, farò vendetta de' miei nemici, e a coloro che mi odiano, renderò il contraccambio.If I shal whette my sword as the lightening, and my hand take iudgement: I wil repay vengeance to myne enemies, and them that hate me wil I requite.Si acuero ut fulgur gladium meum, / et arripuerit judicium manus mea: / reddam ultionem hostibus meis, / et his qui oderunt me retribuam.
42I will make my arrows drunk with blood, and my sword shall devour flesh, of the blood of the slain and of the captivity, of the bare head of the enemies.Inebrierò di sangue le mie saette, del sangue degli uccisi, e de' prigionieri che hanno il capo tosato, la mia spada divorerà le loro carni.I wil embrew my arrowes with bloud, and my sword shal deuoure flesh, of the bloud of the slaine and of captiuitie, of the bare head of the enemies.Inebriabo sagittas meas sanguine, / et gladius meus devorabit carnes; / de cruore occisorum, de captivitate, / nudati inimicorum capitis. 43Praise his people, ye nations, for he will revenge the blood of his servants: and will render vengeance to their enemies, and he will be merciful to the land of his people.Nazioni, date laude al popolo del Signore; perocché questi farà vendetta del sangue de' servi suoi, e farà pagare il fio a' loro nemici, e spanderà sua misericordia sopra la terra del popol suo.You gentiles prayse his people, because he wil reuenge the bloud of his seruantes: and wil repay vengeance vpon their enemies, and wil be propitious to the land of his people.Laudate, gentes, populum ejus, / quia sanguinem servorum suorum ulciscetur: / et vindictam retribuet in hostes eorum, / et propitius erit terræ populi sui. 44So Moses came and spoke all the words of this canticle in the ears of the people, and Josue the son of Nun.Mosè adunque, e con lui Giosuè figliuolo di Nun, annunziò tutte le parole di questo cantico dinanzi al popolo che ascoltava.Moyses therfore came and spake al the wordes of this canticle in the eares of the people, he and Iosue the sonne of Nun.Venit ergo Moyses, et locutus est omnia verba cantici hujus in auribus populi, ipse et Josue filius Nun. 45And he ended all these words, speaking to all Israel.E finì di spiegar tutte queste cose a tutto Israele.And he finished al these wordes, speaking to the children of Israel.Complevitque omnes sermones istos, loquens ad universum Israël, 46And he said to them: Set your hearts on all the words, which I testify to you this day: which you shall command your children to observe and to do, and to fulfil all that is written in this law:E disse loro: Ponete mente a tutte le parole che io vi ho oggi intimato, affinché raccomandiate a' vostri figliuoli di osservare, e fare, e adempire tutte quante le cose prescritte in questa legge:and he said to them: Sette your hartes on al the wordes, which I testifie to you this day: that you command them to your children to keepe and to doe, and to fulfil al thinges of this law that are written:et dixit ad eos: Ponite corda vestra in omnia verba, quæ ego testificor vobis hodie: ut mandetis ea filiis vestris custodire et facere, et implere universa quæ scripta sunt legis hujus:
47For they are not commanded you in vain, but that every one should live in them, and that doing them you may continue a long time in the land whither you are going over the Jordan to possess it.Perocché non a caso sono state comandate, ma affinché ognun di voi per esse abbia vita: e ponendole in esecuzione dimoriate per lungo tempo nella terra, di cui, valicato il Giordano, entrerete in possesso.for not in vaine are they commanded you, but that euerie one should liue in them: which doing you may continew a long time in the Land, which passing ouer Iordan you enter to possesse.quia non incassum præcepta sunt vobis, sed ut singuli in eis viverent: quæ facientes longo perseveretis tempore in terra, ad quam, Jordane transmisso, ingredimini possidendam. 48And the Lord spoke to Moses the same day, saying:E il Signore parlò in quello stesso giorno a Mosè, e disse:And our Lord spake to Moyses in the same day, saying:Locutusque est Dominus ad Moysen in eadem die, dicens: 49Go up into this mountain Abarim, (that is to say, of passages,) unto mount Nebo, which is in the land of Moab over against Jericho: and see the land of Chanaan, which I will deliver to the children of Israel to possess, and die thou in the mountain.Sali su quel monte Abarim (vale a dir de' passaggi), sul monte Nebo, che è nella terra di Moab dirimpetto Gerico: e mira la terra di Canaan, la quale darò in dominio a' figliuoli d'Israele, e muori sopra quel monte.Goe vp into this mount Abarim, that is to say, of passages, into mount Nebo, which is in the Land of Moab against Iericho: and see the Land of Chanaan, which I wil deliuer to the children of Israel to obteyne, and die thou in the mount.Ascende in montem istum Abarim, id est, transitum, in montem Nebo, qui est in terra Moab contra Jericho: et vide terram Chanaan, quam ego tradam filiis Israël obtinendam, et morere in monte. 50When thou art gone up into it thou shalt be gathered to thy people, as Aaron thy brother died in mount Hor, and was gathered to his people:Sul quale quando sarai salito, andrai a riunirti alle tue genti, come morì Aronne tuo fratello sul monte Hor, e si riunì al suo popolo.Which going vp vnto thou shalt be ioyned to thy peoples, as Aaron thy brother died in mount Hor, and was layd to his people:Quem conscendens jungeris populis tuis, sicut mortuus est Aaron frater tuus in monte Hor, et appositus populis suis: 51Because you trespassed against me in the midst of the children of Israel, at the waters of contradiction, in Cades of the desert of Sin: and you did not sanctify me among the children of Israel.Perocché voi peccaste contro di me in mezzo ai figliuoli d'Israele alle acque di contraddizione a Cades nel deserto di Sin, e non mi faceste onore presso i figliuoli d'Israele.because you did preuaricate against me in the middes of the children of Israel at the Waters of contradiction in Cades of the desert of Sin: and you did not sanctifie me among the children of Israel.quia prævaricati estis contra me in medio filiorum Israël ad aquas contradictionis in Cades deserti Sin: et non sanctificastis me inter filios Israël.
52Thou shalt see the land before thee, which I will give to the children of Israel, but thou shalt not enter into it.Tu vedrai dirimpetto a te la terra che io darò ai figliuoli d'Israele, ma non vi entrerai.Ouer against shalt thou see the Land, and shalt not enter into it, which I wil geue to the children of Israel.E contra videbis terram, et non ingredieris in eam, quam ego dabo filiis Israël.
32:1
Year of the World 2553, Year before Christ 1451.
Haydock
Speak. Hebrew and Septuagint, "Heaven attend, and I will speak." (Haydock)
Never was there an exordium more pompous, or better adapted to the subject. Moses calls those who never die to witness what he asserts, as if to insinuate that these truths ought never to be forgotten. See Numbers 4:6. Virgil (Aeneid xii.) imitates this style, Esto nunc sol testis et haec mihi terra precanti, (Calmet) which he puts in the mouth of Aeneas, to whom Latinus replies, Haec eadem Aenea, terram, mare, sidera juro.
32:2
Haydock
Gather, as rain does from vapours; (Menochius) so let the sum of what I have taught you be collected into this short canticle, and penetrate your hearts. (Haydock)
Haydock
Chaldean, "may my discourse be as delightful as the rain." Septuagint, "may my apophthegm (or sententious discourse, Calmet) be expected with earnestness, like rain," when the soil is thirsty. (Haydock)
Preachers are compared to clouds, and their speech to rain, Isaias 60:8., and Ecclesiasticus 39:4.
Calmet
Drops. Some explain this and the former term in the original, of "a stormy and vehement shower," while others attach this idea only to the last part of the sentence. (Calmet)
Haydock
The lawgiver wishes to engage the hearts of his audience by mildness, though he is forced also to thunder, in order to rouse their attention, ver. 15. (Haydock)
Worthington
Sound doctrine produces much fruit in good dispositions, as rain causeth the seed to push forth which has been sown in an excellent soil. (Worthington)
32:3
Vatable
Invoke, or praise. (Vatable)
Calmet
Magnificence; admire and fear his greatness. (Calmet)
Worthington
The first duty of men is to praise God, the next to confess their sins, ver. 5. (Worthington)
32:4
Calmet
Right. You cannot complain of having been first abandoned by God. All his works and proceedings are entitled to praise. Hebrew, "This rock, (hatsur) his works are perfect." (Calmet)
Haydock
Septuagint, "God, his works are true." (Haydock)
God is often styled a rock, to denote this strength, ver. 18., and Psalm 62:8.
32:5
Calmet
Filth, or idolatry. The fidelity of God is contrasted with the infidelity of his people, who deserve not to be called his children. The Septuagint, Chaldean, Syriac, and Arabic, seem to have read in a different manner from what the Hebrew does at present. (Calmet)
Houbigant
As it stands it is quite unintelligible: Corrupit, non filii ejus, macula eorum. Two letters have been carelessly inserted, and la has been placed after lu, contrary to the Samaritan text, which is perfectly clear: "They are corrupted, they are not his, but filii maculae, children defiled." (Houbigant, prol. 75.)
Haydock
Capellus (p. 288,) condemns the Septuagint as he follows a wrong punctuation, and translates, "they did not sin against him, reprehensible children;" whereas, it more properly signifies, "they sinned, not his, but children deserving reprehension, (or children of blame, they did not belong or stick close to him) being a crooked and perverse generation." (Haydock)
Calmet
Their wickedness cannot be attributed to God. He is no less powerful and holy, though they have given themselves up to the service of idols. (St. Augustine, q. 55.) (Calmet)
Haydock
He had given them all necessary instructions and assistance; so that, finding them always prone to evil, the more favours he heaped upon them, he was on the point of exterminating all the guilty at once, ver. 26. (Haydock)
32:6
Menochius
Possessed thee, as his peculiar inheritance. (Menochius)
Calmet
Hebrew, "has purchased thee, made thee, and established thee." The Septuagint render this last word like the Vulgate as they seem to have read, ibnoc. (Calmet)
32:8
Calmet
Israel. He suffered the people of Chanaan to occupy as much land as would be requisite for the Israelites. Septuagint, "according to the number of the angels of God." Hence many of the ancients gathered that there were seventy angel guardians of provinces, and as many languages; while others did not pretend to determine the exact number. But the version which they have followed, is in opposition to all the rest. (Calmet)
Haydock
They have also disputed on this occasion, whether the elect will be equal in number to the good angels, as St. Gregory thinks; (hom. 34, in Luke xv.) or they will only fill up the places of those who have fallen. See Mag. Sent. 2:9. Abenezra observes, that interpreters understand this text as alluding to the dispersion of nations, (Genesis xi.) when God decreed that the land of the seven nations should belong to and be sufficient for the Israelites. (Amama) (Haydock)
Calmet
The Hebrew may be rendered, "He fixed the limits of each people. At that time the children of Israel were few in number, (9) when the Lord chose his people," etc. Long after the division of the earth, (which the Lord had ordered, Acts 17:26,) the Israelites were very few in number, as Jacob observes, Genesis 34:30. See Deuteronomy 26:5., and Psalm 104:9, 12. (Calmet)
Haydock
But this explication does not satisfy Houbigant, (p. 76, Prol.) no more than that of Le Clerc. He is convinced that a word has been transposed, and another left out, as the Samaritan copy has Israel twice, and he would therefore translate, "He divided his people according to the number of the sons of Israel." In his eternal decrees, He allotted twelve portions of land in Chanaan to the descendants of Jacob, and these Josue was ordered to mark out for them. See Josue 4:5. (Haydock)
32:9
Lot. Hebrew literally, "the cord," in allusion to the ancient method of dividing lands with a cord. Herodotus (II. 6,) observes, that the length of one, in the Upper Egypt, was 60 stadia, or 7700 paces, while it was only half as much in the Lower Egypt.
32:10
Calmet
He found. Septuagint and Chaldean, "he gave him what was sufficient, in the desert land." God made a choice of a nation destitute of every thing, that they might confess with gratitude that they had received all from him. (Calmet)
Haydock
"Taught him" both by "instructions," and by various "chastisements." Septuagint, epaideusen. (Haydock)
Calmet
The space of forty years was necessary (Calmet) to eradicate the propensity to evil, and the corrupt manners of the Hebrews, who were therefore conducted through a wilderness, where they might not be contaminated by the company of other nations, (Haydock) but might have leisure to meditate on the law of God. (Calmet)
Menochius
Eye, with the utmost care. (Menochius)
Worthington
He protected those whom he had chosen out of pure mercy. (Worthington)
32:11
Haydock
Shoulders, as (Exodus 19:4,) upon the wings of eagles. It is said that the eagle hovers over the nest, to encourage her young ones to fly, and when she sees them exhausted, she takes them upon her back. This similitude shews the extreme affection of God towards his people. Hebrew and Chaldean may also be, "as an eagle makes (Calmet; or stirs up) her nest, hatches her young, spreads her wings over them, and bears them upon her wings, so the Lord alone was his leader." (Haydock)
32:12
With him, to stand up in their defence, though the Israelites adored but too many others in the desert.
32:13
Calmet
High land, in a place of safety, both against the enemy, and the inundations of water. The Nile renders Egypt like one continued sea for about 80 days, in the summer season. (Calmet)
Haydock
God had already begun to put the Israelites in possession of the fertile countries east of the Jordan, where there were several high mountains. (Haydock)
Menochius
But when this canticle should be recited, in after ages, they would also enjoy the other regions, which had been promised unto them, on the west. Moses speaks, like a prophet, of things to come, as if they were already past. (Menochius)
Haydock
Stone. Bees make honey in such places, and olive trees flourish on the side of a hill. Vestiges still remain of the industry with which the Jews have formerly cultivated their territory, supporting the earth with walls (Calmet) when it was in danger of falling down, or of becoming barren, for want of moisture. (Haydock)
32:14
Calmet
Butter or "cream," as the former article was probably not yet discovered, Genesis 18:8. (Calmet)
Haydock
The proofs of this assertion, from the original, chemath, and from the Scripture, frequently representing butter as a liquid, seem not, however, very solid. See Judges 5:25., and Proverbs 30:33. The Septuagint have literally, "the butter of oxen," but the latter name includes all of the species. (Haydock)
Basan. The Septuagint have, "the young of bulls and of he-goats;" though they generally translate "fat sheep." See St. Jerome in Isaias liii.
Wheat. Hebrew, "fat of the kidneys of wheat."
Pliny
Grape. See Genesis 49:11. Androcides wrote to Alexander, who loved wine too much, "when thou art about to drink wine, remember, O king, that thou art drinking the blood of the earth." (Pliny, [Natural History?] 14:15.)
32:15
Calmet
Beloved. Hebrew yeshurun, is supposed to be a diminutive of Israel, Deuteronomy 33:5., and 26. (Calmet)
Haydock
Protestants, "Jeshurun waxed fat, and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God, which made him, and lightly esteemed the rock of his salvation." This sudden change of persons is not found in the Septuagint. "And Jacob eat, and was filled, and the beloved kicked; he grew fat, thick, and broad, and he abandoned God....and revolted from God his Saviour." (Haydock)
Worthington
Temporal prosperity occasioned the revolt of the Jews against their benefactor. (Worthington)
32:17
Calmet
Devils. Hebrew, "to the destroyers, or to those of the fields." See Leviticus 17:7., and Baruch 4:7, 35. (Calmet)
Haydock
Knew not. Septuagint, "revered not." (Haydock)
Hebrew may be, "who knew them not," who had bestowed nothing upon them, Deuteronomy 29:26.
Menochius
Come up. Hebrew, "of the neighbourhood;" gods whose origin they knew, (Calmet) as well as the people who had given them that title; (Haydock) gods of human invention. (Menochius)
Worthington
Novelty allureth to the worship of idols and to heresy. (Worthington)
32:18
Calmet
Created. Septuagint, "gave thee food." Hebrew, "of the rock that begat thee, thou art unmindful, and hast forgotten God that formed thee, (Haydock) or praises thee," the source of thy felicity. (Calmet)
Worthington
Calvin (Institutes 1:11. 9[19?],) to insinuate that Catholics adore pictures, as the Israelites did the golden calf, pretends that they could not have forgotten that God delivered them out of Egypt. Thus he contradicts the Scriptures! (Worthington)
32:19
Haydock
Daughters. The women of Israel, who were not less addicted to idolatry than the men. (Haydock)
32:20
Calmet
From them. The Jews themselves acknowledged, in the siege of Jerusalem, that God had abandoned and given up to destruction his once beloved people. (Josephus, Jewish Wars 7:8.) (Calmet)
Haydock
Consider, or look on their utter ruin with indifference, or rather with complacency. (Haydock)
Calmet
I will laugh at your destruction, Proverbs 1:16. (Calmet)
Worthington
God loves without seeing any preceding merit in his creatures, but he never abandons them till they have first proved unfaithful. (Worthington)
32:21
Haydock
Vanities. Septuagint, "idols." (Haydock)
Grotius
Nation. The Gentiles were of this description, when they were called to the true faith. This excited the indignation of the Jews, as they would neither enter heaven themselves, nor suffer others to obtain that happiness, Romans 1:19. (Theodoret, q. 41.) "An association bound together by law, constitutes a nation. A multitude which has no laws, or bad ones, is unworthy of the name." (Grotius)
Calmet
The Jews looked upon all others with sovereign contempt. (Calmet)
Worthington
Now, in their turn, they are despised. (Worthington)
32:22
Haydock
A fire. He alludes to the destruction of Sodom, (Calmet) which may be considered as a figure of that which will overtake the whole world at the last day, and excruciate both the souls and the bodies of the reprobate in the flames of hell. (Haydock)
Calmet
Fire also denotes war, the horrors of which overwhelmed the Jews both at the first and the last sieges of Jerusalem. (Calmet)
32:23
Arrows. Pestilence, famine, war, sickness, and death, are termed the arrows of God.
32:24
Calmet
Birds. This refers in a particular manner to those who are deprived of sepulture, and hung on a gibbet, Deuteronomy 27:26. Josephus (Jewish Wars 6:12,) informs us, that the multitude of Jews who were to be crucified, was so great, that sufficient wood could not be procured to make crosses for them, nor was there place for them to stand. Hebrew, "they shall be burnt with hunger, and devoured with burning heat;" (Haydock) or with the disease called the carbuncle. (Calmet)
Haydock
But the Septuagint and Chaldean explain it of "birds." (Haydock)
Bite. Septuagint, "with a painful contraction of the nerves." Chaldean, "infested with evil spirits."
Beasts. Thus God forced the people of Samaria to obey his law, 4 Kings 17:25.
Menochius
Fury, "venom." (Pagnin) (Menochius)
32:26
Men. Hebrew, "I said I will disperse or exterminate them." Samaritan, "my fury shall consume them." We may translate, "I had resolved to destroy them; 27. But," etc., (Calmet) or Protestants, "I said I would scatter them into corners, and would....were it not that I feared the wrath of the enemy," etc.
Haydock
Where are they? in the mouth of God, shews an utter destruction, so that no vestiges of them remain. Their memory is perished. (Haydock)
Worthington
God sometimes defers punishing the sinner for just reasons. (Worthington)
32:27
Wrath. The enemies of the Israelites wished nothing more than their destruction. If therefore God had gratified this desire, by punishing his people, as they deserved, the enemy would have presently insinuated, that He had not been able to drive them out, or that (Haydock) he was fickle, etc.
Haydock
Mighty. (excelsa;) "lifted up." This expression shews the pride and insolence of those who make use of it, as if they despised God and all his laws. Procopius mentions this wicked inscription, to be still seen at Rome, "I lift up my hands to (or against) God, who destroyed me, though innocent, in the 20th year of my age." Pos. Procius, (Calmet) who seems to have been a woman, quae vixi, etc. (Haydock)
32:28
Calmet
Wisdom. Interpreters generally explain this and the eight following verses, of those nations whom God employed to scourge his people, though some understand it all of the Israelites. (Calmet)
Haydock
The words may be applied to all who transgress the law of God, as this is a sure mark of folly and impiety, and the Lord earnestly wishes that all should be converted, ver. 29. True wisdom reflects on the past, present, and future, (Worthington) in order to make provision for the last great conflict. (Haydock)
32:30
Haydock
Thousand. In the battles which the Israelites had fought, the hand of God had appeared so visibly in their defence, giving them the victory over nations much more numerous, (Calmet) that all must confess their defeat must be in punishment of some former transgression, and that it is not the mighty hand of the enemy, but God himself, who chastises his people, as he had foretold, Deuteronomy 28:7, 25, 49. (Haydock)
Of this the neighbouring nations were convinced, as Achior declared to the Holofernes, Judith 5:17. When the Hebrews neglected the law of God they were oppressed, and their conversion was presently rewarded with liberty, (Calmet) and a profusion of blessings.
32:31
Haydock
Judges. The Egyptians, Amalecites, etc., had witnessed the miracles which God had now wrought for 40 years' time, in favour of his people. (Haydock)
Menochius
They knew also how the Israelites had been punished for their sins. (Menochius)
Worthington
Though they followed a false religion themselves, they could discern the beauty of the true one. (Worthington)
Ovid
Video meliora proboque---Deteriora sequor. (Ovid)
32:32
Haydock
Bitter. The enemies of Israel, were of an accursed progeny. (Haydock)
Calmet
They imitated the vices of those wicked cities. Moses cautioned his people to beware of the root of bitterness, Deuteronomy 29:18. (Calmet)
Haydock
If they should neglect the admonition, and become like the Chanaanites, they knew what they had to expect. (Haydock)
Calmet
Their works being hateful to the Lord, (Menochius) he would surely punish them. The fruits which grow near the lake of Sodom, though sometimes fair to the eye, (Haydock) are full of dust, "black and empty, they fall to ashes," in cinerem vanescunt. (Tacitus v.; Josephus, Jewish Wars 5:5.) Growing on a bituminous soil, they could not but have a disagreeable taste. (Calmet)
Haydock
The authors of the Universal History call in question what the ancients have reported concerning the fruits of Sodom. (Haydock)
32:34
Haydock
Treasures. Whether we refer to the preceding remarks to the faithless Israelites, whose corruption was less pardonable, as they had received so many favours from above, or to their proud and cruel enemies, who exceeded the bounds of moderation in their wars, God keeps an exact account of all, and will shortly punish both, according to their deserts. (Haydock)
32:35
Time. Men are eager to punish their enemies, for fear lest they should escape. But God defers his chastisements frequently in this world, designing to make his enemies feel the weight of his indignation for all eternity. How consoling it is for the just, to think they have God for an avenger. "If thou, says Tertullian, remit the injury, which thou hast received, into his hands, he is the avenger....How much ought patience to endure, in order to make God a debtor." Adeo satisidoneus patientiae sequester Deus.
Menochius
That. Septuagint, "when" (Calmet) they shall fall and come to ruin. (Menochius)
32:36
Menochius
People who have been guilty, that he may spare them, when they repent. (Menochius)
Houbigant
"He will give judgment in favour of his people," etc. (Houbigant)
Menochius
Servants. He will not involve the innocent in the ruin of the rebellious. (Menochius)
Worthington
But, at the same time, he will have them to be convinced that their salvation came not from themselves. He will assist them when all human aid has proved abortive, (Haydock) and when they are reduced to the utmost distress. See Isaias 35:3., and 3 Kings 21:21. Those who may have thought themselves secure in their sins, will not escape punishment. (Worthington)
32:38
Calmet
Wine. Hence the Jews abhor the wine of Christians, whom they consider as the greatest enemies of God. The pagans were accustomed to make libations to their idols, even in their ordinary repasts. (Calmet)
Menochius
The fat was always sacred to God, Leviticus 3:17. (Menochius)
32:40
For ever. God can swear by no one greater than himself, Hebrews 6:13.
32:41
Calmet
Lightning, equally terrible and penetrating: fulminis acta modo. (Virgil, Aeneid ix.) (Calmet)
Haydock
Judgment, to punish with rigour my declared enemies. (Haydock)
Haydock
These verses seem to regard the idolatrous nations, (Menochius) though God will not fail to punish the guilty, wherever they may be found. (Haydock)
32:42
Haydock
Enemies. I will tear the crown from off their head. Chaldean, I will destroy the king, as well as the meanest captives. Protestants, "from the beginning of revenges upon the enemy." At the very first I will completely destroy them. (Haydock)
Menochius
I will punish them for the slaughter and captivity of my people, whom they have shaved, as a mark of their servile condition. (Menochius)
Worthington
Their bare head, or vain counsels, will be detected and punished. (Worthington)
32:43
Calmet
People. Though God afflicted the Israelites for a time, he was always disposed to receive them to his favour again, upon their repentance; and he will even receive them into his Church, before the day of judgment, Romans 11:25. (Calmet)
Haydock
This decided predilection for them, would naturally induce other nations to praise them. Grabe's Septuagint reads, "Rejoice ye heavens with him, and let all the sons of God adore him, and let all the angels of God strengthen them, because He revengeth the blood of his sons; and he will continue to do so, and he will punish his enemies, and will render to those who hate him; and the Lord will purify the land of his people." (Haydock)
Haydock
In some editions of the Septuagint, after Let all the angels of God adore him, (cited [in] Hebrews 1:6.; Cappel.) they read, Rejoice, ye Gentiles, with his people, which St. Paul quotes, Romans 15:10; and then they add, "And Moses wrote this canticle on that day, and he taught it to the children of Israel; (Calmet) 44. and Moses came forth to the people, and spoke all the words of this law, in the ears of the people, he and Jesus, the son of Nave," by which name they designate Josue, the son of Nun. (Haydock)
Menochius
He assisted Moses in singing the canticle, as his colleague in office, to whom the obligation of withdrawing the people from idolatry would henceforth devolve. (Menochius)
Worthington
God always preserved some of the Jews from the general corruption, till the time of the Messias. (Worthington)
32:47
Live. Hebrew, "it is your life." They were to cherish the law as their own lives; for their prosperity and length of days depended on their observance of it.
32:49
Calmet
Passages. The author of the Vulgate has given this explication of Abarim. (Calmet)
32:51
Cades. Hebrew, "at the waters of Meriba-Cadesh," etc.
32:52
Haydock
Into it. By repeating this reproach and judgment, God excited in his servant the most lively sentiments of repentance for his fault, Numbers xx. (Haydock)
Haydock
Aaron had been deprived of the sight of this delightful country. If they had been labouring for its acquisition alone, the reflection must have been very cutting. But they had a better country in view, though they had greatly desired to enter into that land which was to be ennobled and purified by the birth and blood of the Son of God. (Haydock)
Salien
Having received the order from God in the evening, after Moses had taught his canticle to the people, he immediately set his house in order, and on the following morning he gave his last blessing to the tribes of Israel, and was attended by the chiefs to the foot of the mountain. (Salien)
32:2
Doctrine doth fructifie in good soules as raine & dew in the ground.
32:3
Mans first dutie is to praise God.
32:5
The next, to acknowledge his owne sinnes & defectes
32:8
At the towre of Babel.
Israel being but one people possessed the inheritance of seuen other nations.
32:10
God choise Israel to be his peculiar people of mere grace and protected them.
32:13
Bees without mens industrie made honie in the rockes.
Oliue trees prospered in stonie places.
32:15
Temporal prosperitie occasion of the Iewes reuolting from God
32:17
Noueltie allureth carnal people to idolatrie and heresie.
32:18
18. Forgotten our Lord.] Caluin (li. 1. Instit. c. 11. parag. 9.) contending that Caluin contradicteth the holie Scripture. it is idolatrie, to worship Christ in his picture, saieth the idolatrie committed about the molten calfe (Exod. 32.) consisted in worshipping the true God in that image of a calfe: affirming that the Ievves vvere not so inconsiderate, as not to remember, that it vvas God vvhich had brought them out of the Land of Aegypt. Quite contrarie to this text, which saieth: God that begate thee thou hast forsaken, and hast forgotten our Lord thy creator. Caluin therfore was either ignorant or forgetful, that the Holie Ghost here chargeth them, to haue forsaken and forgotten God the Creator; or els (which is worse) Knowing and remembring it, he was most impudent in auouching the contrarie.
32:20
For their peruersnes God withdrew his helpe from them.
32:21
God first loueth, before anie man loueth him, but men first for. sake God, before he forsake them.
The Iewes reputed most Gētiles foolish yet now they are inferior to al.
32:27
For iust causes God some times differreth punishment.
32:29
True wisdome considereth thinges past, vnderstandeth things present, and prouideth for things to come.
32:31
Al infideles confesse more Maiesty in the true God and in his Religiō. then in their owne.
32:36
Euen such offenders as thinck them selues secure, escape not.
32:38
It is vnpossible that false goddes should helpe theirfolowers in necessitie.
32:42
The vaine counsel of the wicked being detected shal be punished.
32:43
43. Praise his people.] In the people of the Iewes were alwayes some good, Alwaies some good in the Church of the old Testamēt. & worthie of praise, that serued God; and sometimes suffered persecution for iustice; whose bloud God promised here to reuenge, and for their sakes to be merciful to others. Al which we see was performed, in that God reduced them from captiuitie, and conserued them after in their countrie til Christs time, for so he was propitious to the land of his people.
32:1
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.1
1. Moses, therefore, making a recapitulation of the whole law, which he had received from the Creator (Demiurge), thus speaks in Deuteronomy: “Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.”
St Basil the Great † AD 379 De Spiritu Sancto 13
… So it is said, “He shall call to the heavens above and to earth, that he may judge his people.” And so Moses when about to deliver his oracles to the people says, “I call heaven and earth to witness this day;” and again in his song he says, “Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth;”
32:2
Tertullian † AD 220 On Repentance 6
… but is chiefly urgent in the case of those young novices who are only just beginning to bedew
Tertullian † AD 220 Five Books in Reply to Marcion 4
Sprinkled, by speaking words of presage, those
32:4
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.7
… so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: “God, true are His works.”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.4
… He who sits on the white horse is called Faithful, not because of the faith He cherishes, but of that which He inspires, because He is worthy of faith. Now the Lord Jehovah, according to Moses,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.6
… Further, if the expression, ‘Who was faithful,’ is a difficulty to them, from the thought that ‘faithful’ is used of Him as of others, as if He exercises faith and so receives the reward of faith, they must proceed at this rate to find fault with Moses for saying, ‘God faithful and true
32:5
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.10
… How shall we bear His convictions; or what reply shall we make, when He reproaches us not only with the multitude of the benefits for which we have continued ungrateful, but also with His chastisements, and reckons up the remedies with which we have refused to be healed? Calling us His children
32:6
St Justin Martyr † AD 165 Dialogue with Trypho 20
… when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.10
… and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord ?”
St Irenaeus of Lyons † AD 202 Against Heresies 4.31.2
… Now the father of the human race is the Word of God, as Moses points out when he says, “Is not He thy father who hath obtained thee [by generation], and formed thee, and created thee?”
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 6
… ‘Is not He thy Father that hath bought thee? hath He not made thee and created thee
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… but here too you shall be shewn to be as unlearned as you are irreligious. Your first passage is this, ‘Is not He thy Father that bought thee? did He not make thee and create thee
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… But if because of the Word the Man is called Son, it follows necessarily, since the ancients are called sons even before the Incarnation, that the Word is Son even before His sojourn among us; for ‘I begat sons,’ saith Scripture; and in the time of Noah, ‘When the sons of God saw,’ and in the Song, ‘Is not He thy Father
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.8
8. But if any one wishes to learn how we call God “Father,” let him hear Moses, the excellent schoolmaster, saying, Did not this thy Father Himself buy thee, and make thee, and create thee
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.13
… and the wicked officer of wicked men smites Him; and the countenance, which had shone as the sun, endured to be smitten by lawless hands. Others also come and spit on the face of Him, who by spittle had healed the man who was blind from his birth. Do ye thus requite the Lord? This people is foolish and unwise
St Gregory of Nyssa † AD 395 Against Eunomius 11.1
… For what more bitter charge could one invent against them for malice than that of denying that He is good “Who, being in the form of God, thought it not robbery to be equal with God ,” but yet condescended to the low estate of human nature, and did so solely for the love of man? In return for what, tell me, “do ye thus requite the Lord
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 26
… their grape is a grape of gall, and their cluster a cluster of bitterness.” And again, the Prophet upbraiding them says, “Oh foolish people and unwise, have ye thus requited the Lord?”
32:7
St Justin Martyr † AD 165 Dialogue with Trypho 131
… It is as follows: ‘Ask thy father, and he will show thee; thine elders, and they will tell thee; when the Most High divided the nations, as He dispersed the sons of Adam. He set the bounds of the nations according to the numbers of the children of Israel; and the Lord’s portion became His people Jacob, and Israel was the lot of His inheritance.’ ”
St Jerome † AD 420 The Letters of St. Jerome 53.3
… The prophet Haggai says—or rather the Lord says it by the mouth of Haggai—“Ask now the priests concerning the law.” For such is the important function of the priesthood to give answers to those who question them concerning the law. And in Deuteronomy we read “Ask thy father and he will shew thee; thy elders and they will tell thee.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 46
It is written: “Ask thy father, and he will show thee; thy elders, and they will tell thee.”
John Cassian † AD 435 The Conferences of John Cassian 2.15
… Whence we clearly see that the Lord does not Himself show the way of perfection to anyone who having the opportunity of learning depises the teaching and training of the Elders, paying no heed to that saying which ought most carefully to be observed: “Ask thy father and he will show it to thee: thine Elders and they will tell thee.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 4.33
… so that many of the Arian Goths of that period became martyrs. Arius indeed, failing in his attempt to refute the opinion of Sabellius the Libyan, fell from the true faith, and asserted the Son of God to be ‘a new God’:
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 1
[1.] I, Peregrinus , who am the least of all the servants of God, remembering the admonition of Scripture, “Ask thy fathers and they will tell thee, thine elders and they will declare unto thee,”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.127
Grace to thee and peace from God the Father [ and ] our [ Lord ] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant to be interrogated about Easter, according to that canticle, Ask thy father, and he will shew thee; thine elders and they will tell thee (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.17
… But let us not knock carelessly but rather zealously and constantly: lest knocking we grow weary. For thus it will be opened to us. If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk much, let us enquire. For ask thy Father , he saith, and He will shew thee: thy elders and they will tell thee
Pseudo-Clement The Clementine Homilies 3.18
“Be not deceived. Our father was ignorant of nothing; since, indeed, even the law publicly current, though charging him with the crime of ignorance for the sake of the unworthy, sends to him those desirous of knowledge, saying, ‘Ask your father, and he will tell you; your elders, and they will declare to you.’
32:8
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 29
… For thus it is written, “When the Most High divided the nations, when He scattered the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.9
… as also Moses declared: “When the Most High divided the nations, as He scattered the sons of Adam, He set the bounds of the nations after the number of the angels of God;”
Origen † AD 254 Origen De Principiis 1.5.2
… Israel is the cord of His inheritance.” Other nations, moreover, are called a part of the angels; since “when the Most High divided the nations, and dispersed the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God.”
Origen † AD 254 Origen Against Celsus 4.8
… is necessary to touch upon the narrative of the divisions (of the nations), and to make it evident why it was, that “when the Most High divided the nations, when He separated the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and the portion of the Lord was His people Jacob, Israel the cord of His inheritance;”
Origen † AD 254 Origen Against Celsus 5.29
… “When the Most High divided the nations, when He dispersed the sons of Adam, He set the bounds of the people according to the number of the angels of God; and the portion was His people Jacob, and Israel the cord of His inheritance.”
Origen † AD 254 Origen's Commentary on Matthew 11.16
… and according to the proportion of faith one comes out from the borders among the Gentiles, which “when the Most High divided the nations He set up according to the number of the sons of Israel,”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 17
… an angel descending with angels, and saying, “Come;” and subsequently, “Let us go down and there confound their tongues?” And yet in Deuteronomy we observe that God told these things, and that God said, where it is written, “When He scattered abroad the children of Adam, He determined the bounds of the nations according to the number of the angels of God.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… Moses, for instance, in his account of the generation of our system, says, ‘And every plant of the field, before it was in the earth, and every herb of the field before it grew; for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground .’ And in Deuteronomy, ‘When the Most High divided to the nations
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
Hence it is evident, that the saints have angels, or even all men. For the apostle too saith of the woman, “That she ought to have power on her head because of the angels.” And Moses, “He set the bounds of the nations according to the number of the angels of God.”
St John Chrysostom † AD 407 Homilies on Ephesians 7
Angels knew only this, that “The Lord’s portion was His people.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 15
… That this was so done Moses signifies in the Song in Deuteronomy, “When the Most High divided the nations, He appointed the bounds of the nations according to the number of the angels of God.”
Pseudo-Clement The Recognitions of Clement 8.55
… God, foreseeing all things before the creation of the world, knowing that the men who were to be would some of them indeed incline to good, but others to the opposite, assigned those who should choose the good to His own government and His own care, and called them His peculiar inheritance;
32:9
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.9
… “When the Most High divided the nations, as He scattered the sons of Adam, He set the bounds of the nations after the number of the angels of God;” but that people which believes in God is not now under the power of angels, but under the Lord’s [rule]. “For His people Jacob was made the portion of the Lord, Israel the cord of His inheritance.”
Origen † AD 254 Origen De Principiis 1.5.2
… nay, even this point is not to be idly passed over, that even of us human beings certain different orders are mentioned in the words, “The portion of the Lord is His people Jacob; Israel is the cord of His inheritance.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
“Whom He appointed,” saith he, “heir of all.” What is “whom He appointed heir of all”? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, “Ask of Me, and I will give Thee the heathen for Thine inheritance.” ( Ps. ii. 8 .) For no longer is “Jacob the portion of the Lord” nor “Israel His inheritance” (
32:10
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 7.3
3. What then is this introduction? “In the beginning God made the heaven and the earth, and the earth was invisible, and unformed,
32:12
St Basil the Great † AD 379 The Letters 8.3
… As for instance, “The Lord alone did lead them and there was no strange god with them,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.9
… as it is written: “The Lord alone did lead them, and there was no strange God among them.”
Pseudo-Clement The Recognitions of Clement 2.39
… But this also is written, ‘Thou shalt not curse the gods, nor curse the chief of thy people;’ and again this writing, ‘God alone led them, and there was no strange god with them,’
32:15
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 3
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.”
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 16
… And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,”
St Justin Martyr † AD 165 Dialogue with Trypho 20
… ‘The people ate and drank, and rose up to play.’ And again: ‘Jacob ate, and was satisfied, and waxed fat; and he who was beloved kicked: he waxed fat, he grew thick, he was enlarged, and he forsook God who had made him.’
Tertullian † AD 220 On Fasting 6
… All discipline food either slays or else wounds. I am a liar, if the Lord Himself, when upbraiding Israel with forgetfulness, does not impute the cause to “fulness:” “(My) beloved is waxen thick, and fat, and distent, and hath quite forsaken God, who made him, and hath gone away from the Lord his Saviour.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 2.20
… nay rather he triumphed greatly. So Joseph from the house of bondage was made to rule as king of Egypt. They of the company of Ananias and Daniel delivered others from bondage. See then, O thou that art wise, the power that freedom possesses; that nothing can injure it unless the will is weakened. Israel with sumptuous living waxed fat, and kicked,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.90
90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary, because I was filled with bitterness and sought to be silent, understanding that it is an evil time, that the beloved had kicked,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 53
… That is, because meals and food are wont to dissipate and weigh down, they put this saying as a kind of bridle upon the soul, at the time of indulgence reminding it of the time of judgment. For they have learnt what befell Israel through a costly table. “For my beloved,” saith He, “ate, and waxed fat, and kicked.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… And in the next place, as to why He afflicted them: it was to show His power, that He can (do all), and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they “waxed fat, they grew thick, they spread out in breadth, they kicked” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… xxxii. 6 .) Therefore saith the Scripture, “When thou hast eaten and drunken, remember the Lord thy God.” ( Deut. vi. 12 .) For they fell over a precipice, in failing into luxury. “The widow,” he saith, “that liveth in pleasure, is dead while she liveth” ( 1 Tim. v. 6 ): and again, “The beloved waxed sleek, grew thick, and kicked” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… That “we cry, Abba, Father.” And how great this is, the initiated know (St. Cyr. Jer. Cat. 23, §11, p. 276, O.T.), being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Dost thou not hear Moses, when he says, “Thou desertedst the God that begot thee?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… For in writing to Titus too, he said of them, “Evil beasts, slow bellies.” ( Tit. i. 12 , see v. 10.) And Christ also blames them on this head: “Ye devour widows’ houses” ( Matt. xxiii. 14 ), He says. And the Prophets accuse them of things of the kind. For, “My beloved,” He says, “hath waxen fat and gross, and hath kicked” (
St John Chrysostom † AD 407 Homilies on First Corinthians 39
[17.] But neither is the body, nor food, of the devil, but luxury alone. For by means of it that malignant fiend brings to pass his innumerable evils. Thus did he make victims of a whole people. “For the beloved waxed fat,” saith one, “and grew thick, and was enlarged, and kicked.” (
St John Chrysostom † AD 407 Homilies on Philippians 15
… He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. “Both to be filled,” saith he, “and to be hungry, both to abound, and to be in want.” Many know not how to be full, as for example, the Israelites, “ate, and kicked” (
St John Chrysostom † AD 407 Homilies on Colossians 4
… Hast thou seen wars? Remember the drowning! Hast thou seen that they are mighty who inhabit the land? But not mightier than the Egyptians. He who took thee out of the midst of them, will He not much more save thee when out? But they knew not how to answer their letters out of order, and therefore they were beaten. “They ate,” and drank, “and kicked.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 12
… They were therefore shut up under the necessity of the law, that they might abstain from the stronger principle of fear. The fish was not forbidden, though it was manifestly more unclean than the swine. But they might have learned how pernicious luxury was from that saying of Moses, “Jeshurun waxed fat, and kicked.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
… when he fell sick, then was he humbled, then he became near to God. “When He slew them,” it says, “then they sought Him diligently, and turned, and were early in coming to God.” ( Ps. lxxviii. 34 .) And again, “When the beloved waxed gross and fat, then he kicked.” (
St Jerome † AD 420 Against Jovinianus 2.10
… The people that ate and drank and rose up to play fashioned a golden calf, and preferred an Egyptian ox to the majesty of the Lord. The toil of so many days perished through the fulness of a single hour. Moses boldly broke the tables: for he knew that drunkards cannot hear the word of God.
32:16
St Justin Martyr † AD 165 Dialogue with Trypho 119
… and I will move them to jealousy with that which is not a nation, I will provoke them to anger with a foolish people. For a fire is kindled from Mine anger, and it shall burn to Hades. It shall consume the earth and her increase, and set on fire the foundations of the mountains; I will heap mischief on them.’
32:17
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 3
In Exodus: “He that sacrificeth unto any gods but the Lord only, shall be rooted out.” Also in Deuteronomy: “They sacrificed unto demons, and not to God.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.2
… They have made to themselves gods of gold and silver. And now, if thou wilt forgive them their sin, forgive; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, If any one hath sinned against me, him will I blot out of my book.” Likewise in Deuteronomy: They sacrificed unto demons, and not unto God.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… Did He not make thee and create thee ?’ And next he says, ‘They sacrificed unto devils, not to God, to gods whom they knew not. New gods and strange came up, whom your fathers knew not; the God that begat thee thou didst desert
St Gregory of Nyssa † AD 395 Against Eunomius 8.1
… For that which now is, and formerly was not, is clearly new and not eternal, and to have regard to any new object of worship is called by Moses the service of demons, when he says, “They sacrificed to devils and not to God, to gods whom their fathers knew not; new gods were they that came newly up
John Cassian † AD 435 The Conferences of John Cassian 16.19
… which is much the same as if they were to offer prayers and sacrifices not to God but to devils, and so be worthy of hearing this rebuke of Moses: “They sacrificed to devils and not to God; to gods whom they knew not.”
32:18
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… but here too you shall be shewn to be as unlearned as you are irreligious. Your first passage is this, ‘Is not He thy Father that bought thee? did He not make thee and create thee ?’ And shortly after in the same Song he says, ‘God that begat thee thou didst desert, and forgattest God that nourished thee
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.5
… For of men it is said, ‘ I have begotten and brought up sons, and they have rebelled against me ;’ and in another place, ‘ Thou hast forsaken God who begat thee
32:20
St Justin Martyr † AD 165 Dialogue with Trypho 123
… being much afraid of hearing God always say, ‘Children in whom is no faith. And who are blind, but my servants? and deaf, but they that rule over them? And the servants of God have been made blind. You see often, but have not observed; your ears have been opened, and you have not heard.’
Tertullian † AD 220 The Five Books Against Marcion 4.31
… for they are a froward generation, children in whom is no faith. They have moved me to jealousy by that which is no god, and they have provoked me to anger with their idols; and I will move them to jealousy with those which are not a people: I will provoke them to anger with a foolish nation”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.10
… wherefore the Word cries out against them, that ‘faith is not strong in them,’ but they are ‘waters that fail,’ and ‘there is no faith in them.’ But the God of all, being one really and indeed and true, is faithful, who is ever the same, and says, ‘See now, that I, even I am He,’ and I ‘change not
32:21
Origen † AD 254 Origen De Principiis iv.1.4
… for thus the words run: “They have moved Me to anger with their images, and I will stir them up to jealousy; I will arouse them to anger against a foolish nation.”
Origen † AD 254 Origen De Principiis iv.1-2.4
… “For they,” He says, “moved Me to jealousy with that which is not God, they have provoked Me to anger with their idols; and I will move them to jealousy with those which are not a people, and will provoke them to anger with a foolish nation.”
Origen † AD 254 Origen Against Celsus 2.78
… “They have moved Me to jealousy with those who are not gods; they have provoked Me to anger with their idols: and I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation.”
Origen † AD 254 Origen Against Celsus 3.73
… And God, well knowing this, as we have already shown in the preceding pages, says in the books of Moses: “They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their idols: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.23
23. And the holy People inherited an eternal Kingdom; the holy people who were chosen instead of the People. For He provoked them to jealousy with a people that was not a people. And with a foolish people He angered them .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.31
… Who, I demand, was it that appeared to them that asked not for Him, and was found of them that sought Him not? What nation is it that formerly called not on His name? Who is it that spread out His hands all the day to an unbelieving and gainsaying people? Compare with these words that holy and Divine Song of Deuteronomy
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… The measure of His kindness exceeds the measure of His discipline. The former things were owing to our wickedness, the present things to the adorable Trinity: the former for our cleansing, the present for My glory, Who will glorify them that glorify Me, and I will move to jealousy them that move Me to jealousy. Behold this is sealed up with Me,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… then it is quite clear that the not believing was their own fault only. And that because God’s part had been fulfilled completely.
St John Chrysostom † AD 407 Homilies on First Corinthians 24
… Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. “For they,” saith He, “moved Me to jealousy with that which is not God; they provoked Me to anger with their idols.” (
John Cassian † AD 435 The Conferences of John Cassian 18.16
… “They have provoked me to jealousy by them that are no gods: and I will provoke them to jealousy by them that are no nation.”
32:22
St Justin Martyr † AD 165 The First Apology 59
… And God said, Let there be light; and it was so.” So that both Plato and they who agree with him, and we ourselves, have learned, and you also can be convinced, that by the word of God the whole world was made out of the substance spoken of before by Moses. And that which the poets call Erebus, we know was spoken of formerly by Moses.
St Justin Martyr † AD 165 The First Apology 60
… and the third place to the Spirit who was said to be borne upon the water, saying, “And the third around the third.” And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: “Everlasting fire shall descend, and shall devour to the pit beneath.”
Origen † AD 254 Origen De Principiis iv.1.23
… “Thou hast delivered my soul from the lowest hell.”
Archelaus † fl. AD 278 A Fragment of the Same Disputation 1
… And if again, you find fault with the one because He has prepared a fire,
32:24
John Cassian † AD 435 The Conferences of John Cassian 6.11
… Thy wrath is turned away, and Thou hast comforted me.” But as a punishment for sins, the blows of trial are inflicted, as where the Lord threatens that He will send plagues upon the people of Israel: “I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground:”
32:25
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.12
12. Far be it from me that I should ever, among other chastisements, be thus reproached by Him Who is good, but walks contrary to me in fury because of my own contrariness: I have smitten you with blasting and mildew, and blight; without result. The sword from without
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.64
… but by persuading, alluring, and also exhibiting thine own good works for their imitation, and so moulding the dispositions of the vicious to concern for holiness; seeing that it is written in the law, One passing through the standing corn of another must not put in a sickle, but rub the ears with his hand and eat (
32:30
Origen † AD 254 Origen Against Celsus 7.21
… Solomon says, “riches” are the true good, which “are the ransom of the life of a man;” but the poverty which is the opposite of these riches is destructive, for by it “the poor cannot bear rebuke.” And what has been said of riches applies to dominion, in regard to which it is said, “The just man shall chase a thousand, and two put ten thousand to flight.”
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… following whose steps I shall boldly venture on the second part of my contentions, nothing daunted by the array of falsehood, notwithstanding its display of numerous arguments. For faithful is He who has promised that “a thousand shall be chased by one,” and that “ten thousand shall be put to flight by two”
32:32
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.5
… and my Father is the husbandman.” But the wild and death-bearing vine is the devil, who drops down fury and poison and wrath, as Moses relates, writing concerning him,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.21
… And the Son of Man came to free them and gather them together, but they did not receive Him. For He came to obtain fruit from them, and they did not give it to Him. For their vines were of the vine of Sodom and of the stock of Gomorrha, a vineyard
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.3
… For their vine is of the vine of Sodom, and of the planting of Gomorrha. Their grapes are bitter and their clusters gall unto them.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.29
… Jesus saith, I thirst ,—He who had brought forth the waters for them out of the craggy rock; and He asked fruit of the Vine which He had planted. But what does the Vine? This Vine, which was by nature of the holy fathers, but of Sodom by purpose of heart;—(for their Vine is of Sodom, and their tendrils of Gomorrah
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 26
… Hear what the Prophet has foretold of this: “They gave Me gall to eat, and when I was thirsty they gave Me vinegar to drink.” Agreeably with which Moses, even in his day, said to the people, “Their vine is of the vineyards of Sodom, and their branch of Gomorrah; their grape is a grape of gall, and their cluster a cluster of bitterness.”
John Cassian † AD 435 The Conferences of John Cassian 9.5
… and from what root the wine comes you may hear: “From the vineyard of Sodom,” he says, “is their vine, and their branches from Gomorrha.” Would you also know about the fruit of that vine and the seed of that branch? “Their grape is a grape of gall, theirs is a cluster of bitterness”
32:33
St Hippolytus † AD 235 On the Psalms 6
… It is God’s counsel, indeed, to tend the true vine, and to destroy the Egyptian, while sparing those who are to “eat the grape of gall, and drink the deadly venom of asps.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.5
For we find in the Sacred Writings that there are two kinds of fig-trees and vines, “the good figs, very good; and the evil, very evil;” “wine that maketh glad the heart of man,” and wine which is the poison of dragons, and the incurable venom of asps.
32:34
St Hippolytus † AD 235 Treatise on Christ and Antichrist 58
… “Is not this laid up in store with me, and sealed up among my treasures? In the day of vengeance I will recompense (them), and in the time when their foot shall slide.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.6
… Terrible indeed these things are, and more than terrible, when we are grieved only at what is present, and are not yet distressed by the feeling of a severer blow: since, as in sickness, the suffering which pains us from time to time is more distressing than that which is not present. But more terrible still are those which the treasures
32:35
Tertullian † AD 220 The Five Books Against Marcion 2.18
… but rather, on the whole, a provision for restraining violence. To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: “Vengeance is mine; I will repay, saith the Lord.”
Tertullian † AD 220 The Five Books Against Marcion 4.16
… but then in another passage He says, “Let none of you imagine evil in your hearts against his neighbour .” He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, “Vengeance is mine, and I will repay,”
Tertullian † AD 220 On Patience 10
… Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, “Vengeance belongeth to me, and I will avenge;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.107
“Say not, I will avenge me of mine enemy; but wait for the Lord, that He may be thy help.” Also elsewhere: “To me belongeth vengeance; I will repay, saith the Lord.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… For the Son of God says: “Love your enemies;” and again: “Pray for those that persecute you and speak against you.” So far does He remove the desire of vengeance from the perfect that He commands charity towards those who injure them. And since He had said in the Old Testament: “Vengeance is Mine, I will repay.”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.31
… Incline not my heart to the words of malice;” and, as he says elsewhere: “While the wicked stood before me I was dumb and was humbled and kept silence even from good words;” and again: “I became as a man that heareth not and in whose mouth are no reproofs.” But for me the Lord the Avenger will reply, as he says through the Prophet:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 103.11
… bear their injuries; be without apprehension. He will show mercy unto thee if thou shalt have been merciful: thou shalt be merciful, without the injuries thou sufferest losing their punishment; “To Me belongeth vengeance, I will repay,”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 59
… opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,” who “settest the low on high and bringest low the exalted;” who “makest rich and makest poor,” who “killest and makest to live,”
Tertullian † AD 220 The Five Books Against Marcion 4.1
… Why do you wrest to the Creator’s prejudice those examples from which you draw your antitheses, when you may recognise them all in His sensations and affections? “I will wound,” He says, “and I will heal;” “I will kill,” He says again, “and I will make alive”
Tertullian † AD 220 The Five Books Against Marcion 5.11
… Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, “I will pour out of my Spirit upon all flesh.” Even if “the letter killeth, yet the Spirit giveth life;” and both belong to Him who says: “I kill, and I make alive; I wound, and I heal.”
Tertullian † AD 220 On the Resurrection of the Flesh 9
… but they that are sick;” although not honourable, since “we bestow more abundant honour upon the less honourable members;” although ruined, since He says, “I am come to save that which was lost;” although sinful, since He says, “I desire rather the salvation of the sinner than his death;” although condemned, for says He, “I shall wound, and also heal.”
Tertullian † AD 220 De Fuga in Persecutione 3
… But what other war has our peace than persecution? If in its issues persecution emphatically brings either life or death, either wounds or healing, you have the author, too, of this. “I will smite and heal, I will make alive and put to death.”
Origen † AD 254 Origen Against Celsus 2.24
… was condemned to suffer, exhibited in the declaration, “If this cup cannot pass from Me except I drink it, Thy will be done,” he pretends not to have observed, acting here like those wicked individuals who listen to the Holy Scriptures in a malignant spirit, and “who talk wickedness with lofty head.” For they appear to have heard the declaration, “I kill,”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 2
“As it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Also in Exodus: “Thou shalt have none other gods beside me.” Also in Deuteronomy: “See ye, see ye that I am He, and that there is no God beside me. I will kill, and will make alive; I will smite, and I will heal; and there is none who can deliver out of mine hands.”
St Methodius † AD 311 From the Discourse on the Resurrection, Part I 1
… while the fig-tree, torn away by the roots, dies; in the same way also, God, the builder, checked by the seasonable application of death, His own temple, man, when he had fostered sin, like a wild fig-tree, “killing,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.10
10. And Moses again proclaimed clearly the Resurrection of the dead, for he said as from the mouth of his God:— It is I that cause to die and it is I that make alive.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.25
25. But as for thee, my beloved, have no doubt as to the Resurrection of the dead. For the living mouth (of God) testifies:— I cause to die and I make alive .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.1
… for they say thus, “Ye worship and serve a man who was begotten, a son of man who was crucified, and ye call a son of men, God. And though God has no son, ye say concerning this crucified Jesus, that He is the Son of God.” And they bring forward as an argument, that God said:—“ I am God and there is none else beside Me. ”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.3
… And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:— The Lord maketh to die and causeth to live; He bringeth down to Sheol and raiseth up . Furthermore Moses said as from the mouth of God:— I make to die and I cause to live .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.33
33. Continue your study of the witness borne by Moses; mark how diligently he seizes every opportunity of proclaiming the Lord and God. You take note of the passage, Hear, O Israel, the Lord thy God is One . Note also the words of that Divine song of his; See, See, that I am the Lord, and there is no God beside Me
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.36
36. The true method of our enquiry demands that we should begin with him, through whom God first manifested Himself to the world, that is, with Moses, by whose mouth God the Only-begotten thus declared Himself; See, see that I am God, and there is no God beside Me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.10
… They shall perish, but Thou remainest; and they all shall wax old as doth a garment. And as a vesture shalt Thou fold them up, and they shall be changed, but Thou art the same, and Thy years shall not fail .’ And the Lord Himself says of Himself through the Prophet, ‘See now that I, even I am He,’ and ‘I change not
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.6
… and therefore one the honour and one the worship which is paid to the Father in and through the Son. And he who thus worships, worships one God; for there is one God and none other than He. Accordingly when the Father is called the only God, and we read that there is one God , and ‘I am,’ and ‘beside Me there is no God,’ and ‘I the first and I the last
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.24
7. Now that this is the sense of the Prophet is clear and manifest to all; but since the irreligious men, alleging such passages also, dishonour the Lord and reproach us, saying, ‘Behold God is said to be One and Only and First; how say ye that the Son is God? for if He were God, He had not said, “I Alone,” nor “God is One
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 12
And if it be not Thy forming, being Just, Thou wouldest not have healed it;
St Basil the Great † AD 379 The Letters 8.3
… So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone. So also, “which alone spreadest out the heavens,” and again “Thou shalt worship the Lord thy God and Him only shalt thou serve.” “There is no God beside me.”
St Augustine of Hippo † AD 430 The Confessions 2.2
… nor did I escape Thy scourges. For what mortal can do so? But Thou wert always by me, mercifully angry, and dashing with the bitterest vexations all my illicit pleasures, in order that I might seek pleasures free from vexation. But where I could meet with such except in Thee, O Lord, I could not find,—except in Thee, who teachest by sorrow,
St Augustine of Hippo † AD 430 Letters of St. Augustin 219.2
… So then the same Lord, our Divine Physician, using His own instruments and servants, has by you wounded him when he was proud, and by us healed him when he was penitent, according to his own saying, “I wound, and I heal.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.3
… While he is on his way, while he is breathing out slaughter, while he is thirsting for blood, he is thrown to the ground by the voice of Christ from heaven the persecutor, he is raised up the preacher. In him was fulfilled that which is written in the Prophet, “I will wound and I will heal.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.11
… Should we not say, Where is that Carthage? Because there is not what there was, it is overthrown: but if there is what there was not, it is builded. So is said to Jeremiah, “Behold, I will give to thee to root up, to dig under, to overthrow, to destroy,” and again, “to build, and to plant.” Thence is that voice of the Lord, “I will smite and I will heal.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.8
… For He calleth Himself a hen brooding over her young. …If, then, it be so truly, this bird doth closely resemble the flesh of Christ, by whose blood we have been called to life. But how may it agree with Christ, that the bird herself slays her own young? Doth not this agree with it? “I will slay, and I will make alive: I will wound, and I will heal.”
Pseudo-Clement The Recognitions of Clement 2.43
“Wherefore the Scripture exclaims in name of the God of the Jews, saying, ‘Behold, behold, seeing that I am God, and there is none else besides me, I will kill, and I will make alive; I will smite, and I will heal; and there is none who can deliver out of my hands.’
Pseudo-Clement The Clementine Homilies 20.3
… and every righteous man may have to undergo punishment for sins committed at the end of his career. Moreover, these two leaders are the swift hands of God, eager to anticipate Him so as to accomplish His will. But that this is so, has been said even by the law in the person of God: ‘I will kill, and I will make alive; I will strike, and I will heal.’
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… Whence also it is well said through the prophet, Cursed is he who keepeth back his sword from blood ( Jer. xlviii. 10 ). For to keep back the sword from blood is to hold back the word of preaching from the slaying of the carnal life. Of which sword it is said again, And my sword shall devour flesh (
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St Justin Martyr † AD 165 Dialogue with Trypho 130
And when all had given assent, I said: “I would now adduce some passages which I had not recounted before. They are recorded by the faithful servant Moses in parable, and are as follows: ‘Rejoice, O ye heavens, with Him, and let all the angels of God worship Him;’ ”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.33
… Note also the words of that Divine song of his; See, See, that I am the Lord, and there is no God beside Me . While God has been the Speaker throughout the poem, he ends with, Rejoice, ye heavens, together with Him and let all the sons of God praise Him. Rejoice, O ye nations, with His people, and let all the Angels of God do Him honour
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.36
… That godless heresy must not assign these words to God, the unbegotten Father, is clear by the sense of the passage and by the evidence of the Apostle who, as we have already stated , has taught us to understand this whole discourse as spoken by God the Only-begotten. The Apostle also points out the words, Rejoice, O ye nations, with His people
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… Then he adds testimonies, in which he shows that the man of the Jews ought to blend himself with those of the Gentiles; and so he says, “As it is written, For this cause I will confess to Thee among the Gentiles, O Lord, and will sing unto Thy Name.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… of the ancient history, says “And the sons of God saw the daughters of men that they were fair and they took them wives of them,” and the God of all Himself said to this Prophet “Thou shalt say unto Pharaoh, Israel is my son even my first-born.” In the great song he says “Rejoice O ye nations with His people and let all the sons of God be strong in Him;”
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 18
… And the great Moses, who previously had hid himself from Pharaoh, and had withdrawn into Midian for fear of him, when he received the commandment, ‘Return into Egypt ,’ feared not to do so. And again, when he was bidden to go up into the mountain Abarim
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.78
78. But when, after he had finished his course, and kept the faith, he longed to depart, and the time for his crown was approaching, he did not hear the summons: “Get thee up into the mountain and die,”
St Augustine of Hippo † AD 430 The Confessions 7.21
… No one there hears Him calling, “Come unto me all ye that labour.” They scorn to learn of Him, because He is meek and lowly of heart; for “Thou hast hid those things from the wise and prudent, and hast revealed them unto babes.” For it is one thing, from the mountain’s wooded summit to see the land of peace,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.26
… 33 ). What is spake doubtfully? As if God, who had done so great wonders before, could not cause water to flow from a rock. For he touched the rock with his rod with doubt, and thus distinguished this miracle from the rest, in which he had not doubted. He thus offended, thus deserved to hear that he should die, without entering into the land of promise.
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1. HEAR, O HEAVENS, WHAT I SPEAK. In Hebrew, that I speak, as if to say: You, heaven and earth, who live for God and always obey Him, be witnesses of the eternal things which I am about to speak and foretell to the Hebrews. See the words in chapter IV, verse 26. Tropologically, by heavens is signified the order of superiors, by earth the multitude of subjects, as St. Gregory says, book II of the Morals, xxvi, as if to say: Hear, superiors, hear, subjects, the law and threats of your God. 2. LET MY DOCTRINE COME DOWN AS RAIN. In Hebrew, let it drop as rain my doctrine, namely into the hearts of the Hebrews; the preposition in is therefore put for the sense of: as rain, that is, like rain. For thus the Hebrews often use the preposition beth for the preposition of similitude, as if to say: Would that my doctrine be not empty, fruitless and useless among you, but bear fruit, and do what rain and dew do in fields and herbs, while they make them fertile! Whence the Septuagint translates, let my doctrine be expected as rain; and the Chaldean, let my doctrine be sweet as rain, let my word be received as dew. Note here: Moses says the same thing in many synonymous or quasi-synonymous words, both for emphasis and for the sake of Hebraism. For the Hebrews are accustomed, especially in song, to repeat in the second hemistich the same or nearly the same thing that they said in the first, in different words; this is most clear in the psalms, as: "God, attend unto my help;" for this is the same as what follows: "O Lord, make haste to help me;" thus: "To the poor man is left," is nearly the same as what follows: "To the orphan thou shalt be a helper;" thus: "O Lord, hear my prayer," is the same as what follows: "And let my cry come unto thee;" and so in many others. Thus here: "Let my doctrine come down as rain," is nearly the same as what follows: "Let my speech flow as dew, as a shower upon the grass, and as drops upon the herbage." Note secondly, it is fitting that the word of God be compared to drops and dew: because like dew it soothes the soul, moistens it, fattens it, makes it fertile. Hence Abba Pimenion, to one complaining that the word of God, although he greatly desired it, he could not yet grasp, answered: "The nature of water is very soft, but the hardness of stones is very great; yet when it falls drop by drop upon hard flint, at length it pierces it: thus also the word of God is soft and sweet, but our hearts are hard and less capable of it. But the heart of him who frequently and diligently hears the word of God is at length softened thus, that he fully perceives its sweetness and fruit." Moreover, Horus Apollo, book I of Hieroglyphics, xxxv: The Egyptians, he says, indicating doctrine, painted heaven shedding dew, because just as dew softens and makes fertile herbs, not rocks, so doctrine softens and imbues the teachable, not the stupid, hard and unteachable.
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3. Because I will call upon the name of the Lord, as if to say: I will worship the majesty of the Lord, I will praise and celebrate it; and therefore you also, O Hebrews, give glory to our God, proclaiming His greatness and praise. For thus this phrase is understood in Genesis IV, last verse. Hence conversely, the name of God being called upon over someone, is God being worshipped by him, and that one being called God's servant or people, as I said in chapter xxviii, verse 10.
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4. THE WORKS OF GOD ARE PERFECT, that is to say, God is to be invoked and magnified because His works are everywhere perfect, so that they cannot be found fault with, reproved, or amended in any respect; and especially this work, by which He promised to your fathers to give the land of Chanaan, He has now done so faithfully and magnificently, and has almost perfected it, in that He has brought you to the entrance of that land, that is to say, the works of God are not like those of men, perishable, maimed, incomplete and vicious, in which almost always something is lacking; but they are stable, complete and perfect. Again, when man has begun some work, he often does not perfect it, but changes his conception and plans; likewise when he has promised something, he often does not fulfill it: but God never revokes His begun counsels and His promises, but always perfects and fulfills them; thirdly, God, your God, O Israel, O man, did not create imperfect and vicious works, just as He did not create you a sinner, but you formed them, you made yourself a sinner by your own will; for, as the Psalmist says: "Thine eyes did see my imperfect being;" and Osee: "Thy destruction, O Israel, is only in thee: my help is in me:" for the works of God are perfect; fourthly, there is nothing which God does not bring to perfection either by Himself or by another, says Molina. Note: For God, in Hebrew it is צור tsur, that is, stone or rock; for God is such, both on account of His stability, immutability, and faithfulness in fulfilling His promises; and also because He most firmly protects and strengthens those who worship Him and hope in Him. AND ALL HIS WAYS (all His works are) JUDGMENTS, that is, they are just and equitable: for the Hebrews often use the abstract for the concrete, especially where there is emphasis. Note here seven epithets and attributes of God: first, that He is magnificent; second, that He is tsur, that is, an immutable stone; third, that He is perfect in all His works, so that you may learn from God that saying of the Wise Man: "In all your works," even small ones, "be excellent;"; fourth, that He is just; fifth, that He is faithful; sixth, that He is without any iniquity, that is, most holy; seventh, that He is upright, who is moved neither by favor, nor by hatred, nor by gifts, nor by flattery, from what is right and equitable. Let the Saints imitate these things, as being the sons of God, so that they may be perfect, as their heavenly Father is perfect.
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5. THEY HAVE SINNED AGAINST HIM, AND HIS CHILDREN IN THEIR FILTHINESS ARE NOT HIS. The Clear Interpreter has rendered the Hebrew, which is involved, and says that the Hebrews have sinned against Him, and therefore are not His children, who wallow in the filthiness of their sins; but have denied their adoption, and therefore are a perverse and twisted generation. The Hebrew literally has: "This perverse and twisted generation has corrupted itself (namely, its ways and actions, which) are not His children in their blemishes." The Septuagint read the Hebrew by metathesis; for they translate, they have sinned not against Him; to which the Chaldean also alludes, they have destroyed themselves, and not Him, children who served idols. Which St. Augustine explaining, in Questions LV, thus says: They have sinned not against Him, because he who sins does not harm God, but himself; or not against Him, understand as those submitting themselves to Him as a physician, because they were unwilling to do penance for their sins, nor to return to God, so that they might be healed by Him. A PERVERSE AND TWISTED GENERATION. The Chaldean translates otherwise, the orders of the world are perverted on account of it, that is to say, the whole harmony of this world is dissolved on account of sins, as I have shown in Genesis vi, 7.
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6. IS THIS HOW YOU REPAY THE LORD, O FOOLISH AND SENSELESS PEOPLE? He is foolish, says Abulensis, who acts in discord with reason; senseless, who fails in judging rightly. Whence properly, he is foolish who has a depraved and perverted judgment, and from this produces depraved affections and perverted operations. For since there are three, as Aristotle says, at the beginning of book VI of the Ethics, principles of human acts, namely intellect, will, and sense; if sense and sensual allurements deprave the intellect, this will deprave the will, which is the efficacious and proximate cause of all human actions; and thus those will likewise be depraved. IS NOT HE THY FATHER, THAT POSSESSED THEE, AND MADE THEE, AND CREATED THEE? For who possessed thee, it can be translated from the Hebrew, who bought, or redeemed thee, namely redeeming you from the Egyptians, and taking you to Himself, so that you would be the inheritance of the Lord, so that there is here a climax, or gradation; for God first redeemed you; second, made, that is formed, you at Sinai, into His Church, people and commonwealth; third, created, in Hebrew, established, and strengthened you and your kingdom. Thus also the Septuagint. Abelensis takes created properly; whence he infers: "Moses," he says, "proves here that God is to be worshipped for seven reasons: the first is by reason of creation, which attests the true God, and infinite power, to whom most truly is due latria, and to no other thing." But truly if created should be taken properly, it ought to precede who possessed thee. The sense, therefore, which I have given from the Hebrew, seems more to be the genuine one; especially because Moses gives here a peculiar title to the Jews, by which they themselves before other nations were chosen, bound to God, as is evident from what follows.
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7. REMEMBER THE DAYS OF OLD, the days of antiquity, in Hebrew, the days of the age: which also can be understood of the days of the world, that is to say, Recall to memory the days from which the world began to exist, and thou shalt find that God created all men, and thee and thy parents, and showed himself a father to them and to thee, and chose thee out of all nations, and prepared for thee this most excellent inheritance of Chanaan. 8. WHEN THE MOST HIGH DIVIDED THE NATIONS, etc., HE SET THE BOUNDS OF THE PEOPLE ACCORDING TO THE NUMBER OF THE CHILDREN OF ISRAEL. Procopius and Lyra thus explain it, that is to say, When God at Babel divided and scattered the nations, He established as many nations as there were persons in the people of Israel, which entered Egypt with Jacob, namely seventy: for the Hebrews in the division of tongues and the scattering of nations at the tower of Babel, reckon seventy languages, as well as nations divided and scattered. But that there were not seventy, but far fewer, is shown in Genesis x. The sense therefore is: When God scattered the nations at Babel, He fixed the bounds of regions and lands for all of them, and this for the purpose that He might set apart and reserve so much space of land for the sons of Israel, not yet born, but about to be born, for their dwelling. 9. BUT THE LORD'S PORTION IS HIS PEOPLE: JACOB THE LOT OF HIS INHERITANCE. From the Hebrew thou mayest more aptly translate, the portion, etc.; thus the Chaldean, that is to say, It is no wonder that God so loved the sons of Israel, that according to their number He fixed the bounds of the peoples, because Jacob, or the Israelites, are His people, and as it were a hereditary portion, which here is called a lot, because formerly they were wont to measure it with cords and divide it among brethren, as appears in Amos VII, last verse: whence lot is taken for the inheritance itself, as in Psalm xv, 3: "The lines have fallen unto me in goodly places;" which in his manner he explains, adding: "For my inheritance is goodly to me." Similar passages are Psalm LXXVII, 55; Sophonias II, 5, and elsewhere.
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10. HE FOUND HIM (God found His people, namely Israel) IN THE LAND OF THE DESERT, that is to say, the Lord appeared in a pillar of cloud to Israel when it wandered in the desert, and there began to lead it into the promised land. But he says that he found him in the desert, because in Egypt Israel served idols and was joined to the Egyptians; but in the desert, namely in Sinai, it was drawn into the people and Church of God. HE KEPT HIM AS THE APPLE OF HIS EYE. See how great is the solicitude, care, providence and custody of God toward His own: namely, how great is that of a man toward the thing most dear, most tender and most precious to him, namely the apple of his eye. Hence that self-love of the Jews, so that R. David dares to say that God has no care or providence for other nations, except insofar as they somehow pertain to Israel; that is, God does not punish other nations except insofar as they harm or injure Israel; nor does He do good to them except insofar as they have helped Israel in some matter. But this folly is as stupid as it is blasphemous. 11. AS AN EAGLE PROVOKING HER YOUNG TO FLY, etc., SPREADING HER WINGS, that is to say, God, like an eagle, provoked Israel as His young through various signs in Egypt to depart thence and fly away, and when it was already prepared to depart, He took it up, as it were on the spread wings of His providence, protected it and bore it aloft, both through Himself, and through the angel as guide of the way, and through the pillar of fire and cloud. Note: The eagle is a symbol of God: first, because it itself is the queen of birds; second, because it is fruitful and long-lived; third, because it is an image of the sun: for it gazes upon it with uncovered and unwavering eyes; fourth, because when other birds ascend upward they go by an oblique path, but the eagle alone flies straight upward on high: hence by the Poets the eagle is called the bird of Jupiter, as "the wing exalted Jupiter's dominion over heaven;" fifth, properly and fittingly here God is compared to the eagle on account of its singular love for its young, concerning which St. Jerome writes thus in Isaiah LXV: "Among all other animals, the love of eagles for their young is indeed the greatest, for they place their nests in lofty and inaccessible places, lest a serpent violate the offspring. They also write that an amethyst stone is found among its young, by which all poisons are overcome. If this is true, rightly the affection of God toward His creatures is compared to eagles, who with all care protects His children, lest the ancient dragon and serpent, the devil, creep upon the new offspring, so that at the name of the stone which is placed in the foundations of Zion, all the snares of adversaries may be broken." Beautifully, learnedly and piously St. Ambrose, book II On Solomon, chapter II, compares Christ the Savior to the eagle on account of four other analogies; first: "Just as," he says, "an eagle, a dove-like mother of the nest, is always of one nest, nor does it ever seek another bed for procreating offspring; second, when the young first bursts forth from the warm eggs at the mature time of birth, it rears the unfledged chicks, and opposes them against the face of the burning sun, so that he who has submitted his weak and infirm sight to the glittering impact of rays, condemned by maternal judgment and separated from the fellowship of brothers, is cast down to the earth; third, just as a bird is an enemy of serpents, which when it bears them aloft by the rowing of its wings, it tears and rends them with its hooked beak and armed, as it were with certain weapons, feet, and when it devours them, it extinguishes that harmful poison by its internal heat: so first, Christ the Lord loves one Church, as the eagle loves its nest, which He defends from the heat of persecution by the shelter of His wings; second, thus also He casts out beyond the Church those in whom the light of faith is weak, who cannot bear the fiery light of the Gospels polluted by worldly vices; third, just as the eagle devours serpents and digests their poisons by internal heat: so also our Lord Christ, with the dragon struck down, that is the devil torn, while He assumes a human body for Himself, extinguished that sin which held man in bondage, as a harmful poison, as the Apostle says: And He condemned sin in the flesh; and elsewhere: He who knew no sin was made sin for us. And further he adds fourth: "The eagle does not walk the earth by footprints, but chooses a lofty place: so also Christ suspended on the high cross, with thundering noise and terrible flight made an assault from the lower regions, and snatching the saints carried them back to the heavenly places." Add fifth: just as the eagle flies highest, so Christ ascended above all the heavens; hence that passage in Proverbs xxx: "Three things are hard for me, etc., the way of the eagle in the heaven." St. Ambrose in the place cited understands this of Christ ascending into heaven. And sixth, the eagle is generous, and shares the prey which it has captured with other birds: so also Christ shares the prey of eternal beatitude with the Saints. Seventh, the eagle is powerful in the keenness of sight, and sees distant things from afar: so also Christ our God regards humble things in heaven and on earth, He who dwells on high. He Did Not Walk Upon The Earth By Footprints, But Chose A Lofty Place: So Also Christ Suspended On The High Cross, With Thundering Noise And Terrible Flight Made An Assault From The Lower Regions, And Snatching The Saints Carried Them Back To The Heavenly Places." Add Fifth: Just As The Eagle Flies Highest, So Christ Ascended Above All The Heavens; Hence That Passage In Proverbs Xxx: "Three Things Are Hard For Me, Etc., The Way Of The Eagle In The Heaven." St. Ambrose In The Place Cited Understands This Of Christ Ascending Into Heaven. And Sixth, The Eagle Is Generous, And Shares The Prey Which It Has Captured With Other Birds: So Also Christ Shares The Prey Of Eternal Beatitude With The Saints. Seventh, The Eagle Is Powerful In The Keenness Of Sight, And Sees Distant Things From Afar: So Also Christ Our God Regards Humble Things In Heaven And On Earth, He Who Dwells On High.
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13. HE SET HIM UPON THE HIGH PLACES OF THE EARTH. In Hebrew, he made him ride upon the high places of the earth, because the promised land is high and mountainous. Note: Here and in what follows, the past tense is used prophetically for the future; he set him, that is, he will soon and certainly set him, and in his predestination and foreknowledge he has already set him. THAT HE MIGHT SUCK HONEY OUT OF THE ROCK, that is to say, In Canaan Israel will have such an abundance of honey that even in rocks bees will spontaneously make honey. AND OIL OUT OF THE HARDEST STONE, so that namely even among rocks olive trees will bear fruit wonderfully, and produce olives abundantly, which will yield oil abundantly, either spontaneously dripping forth, or when pressed emit and pour forth. Add that olive trees and olives are accustomed to love rocky soil, and in it by a wonderful work of nature and God's providence better and more abundant ones grow, as we see happening at Tibur; for Tibur, situated on a mountain and rock, abounds in the best olives: whence Tiburtine oil is celebrated throughout all Italy. Allegorically, St. Gregory, homily 26 on the Gospel: The rock, he says, that is Christ, gave honey, that is, he showed the sweetness of miracles to his disciples; he gave also the sacred oil of unction, when after the resurrection he sent the Holy Spirit upon them. And Ambrose, book II On Solomon, chapter IX: By honey, he says, it was signified that God indeed would give the sweetness of the Gospel; by oil, that he would give the Holy Spirit through the unction of chrism. Tropologically, some adapt these things to Religion and Religious; for God has kept these upon the high place of the earth, namely the state of Religion, so that they might gather heavenly fruits, so that they might be fed with the honey of divine consolation, and be anointed with heavenly oil. For Religion is a high land flowing with milk and honey; it is "a fat mountain, a curdled mountain, a mountain in which it hath pleased God to dwell in it," Psalm LXVII; it is "a garden enclosed," Canticles IV, in which Religious are planted like trees, which bring forth most pleasant fruits to God; it is "a fountain sealed," quenching the thirst of the world; it is "a tower of ivory," surrounded on all sides by a choir of chastity; it is "the tower of David," from which hang a thousand shields, all the armor of the strong, Cant. iv. For all armor against vices is found in Religion, as it were an armory of the world, from which darts against the demon, the flesh and the world are brought forth. "It is a wall, upon which are built silver bulwarks," Cant. viii, that is, three vows, of poverty, chastity and obedience. "The gate of heaven is made of cedar boards," of all virtues. Finally, you may rightly say of it with Jacob: "How terrible is this place! this is no other but the house of God, and the gate of heaven." For Religion is terrible to demons, "as an army set in array"; in it is a ladder leading from earth to heaven; it is an angelic state. 14. WITH THE FAT OF LAMBS, AND THE RAMS OF THE SONS OF BASAN, that is, of rams which are nourished in the best and richest pastures of the region of Basan. For the Hebrews, after slaying Og the king, occupied Basanitis, and that region was very fertile and especially suitable for pasturing; whence the cattle of Basan, and the bulls of Basan are called the fattest cattle and bulls. THE BLOOD OF THE GRAPE THOU SHALT DRINK. Poetically he calls the juice pressed from grapes, namely must and wine, "blood," because it is of the color of blood, or red.
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15. The beloved grew fat. All these things said in the past tense prophetically signify the future: for Moses foresaw all these things so certainly as if they had already happened. And so he grew fat, that is, he will grow fat with riches, delights and luxury in Canaan; beloved, in Hebrew ישורון yeshurun, that is, upright, as Our translator renders it in the following chapter, verse 5; but he calls Israel upright, because with the most upright faith and religion he worshipped the true God. Our translator here renders it beloved, because yeshurun also signifies directed, namely by God, that is, beloved. And this epithet is more fitting for this place. For thus children and disciples, when cherished and well fed and nourished by parents and teachers, are accustomed to kick against them. Thus the Apostle forbids younger widows to be supported by the Church, because, he says, "when they have waxed wanton in Christ" (in Greek, against Christ, that is, to the injury of Christ), "they will marry," I Timothy v, 11. It could thirdly be that yeshurun is derived from שור scor, that is, bull, as if yeshurun, that is, among the herds of peoples he was as a bull, the leader of the herd, that is, he was to God as the firstborn, and prince of other nations: thus Forerius in chapter XLIV of Isaiah. HE DEPARTED FROM GOD HIS SAVIOUR, that is, his savior. Thus the Septuagint; the Chaldean, he departed from God his redeemer, who namely redeemed him from Egyptian servitude.
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16. THEY PROVOKED HIM (provoked God to anger and indignation) IN STRANGE GODS, namely by worshipping them. 17. THEY SACRIFICED TO DEMONS. In Hebrew, שדים schedim, that is to the devastators, who plunder and lay waste the souls, bodies and all the goods of all their worshippers: for this is what demons do, who are the greatest tyrants. NEW AND RECENT CAME, gods which have recently begun to be, to be held and to be worshipped. Such also are the dogmas or inventions of heretics, which therefore the Apostle calls profane novelties of words, invented by the innovators, that is by heretics. Wherefore the Christian presbyters and deacons of Alexandria, when the prefect exhorted them to Arianism, answered: "Cease to terrify us with these words, refrain yourself from empty words; for we worship neither a new nor a recent God: and although you are tossed about as by waves, spew forth foam recklessly from your mouth, and rush upon us like a violent wind with force, yet we shall remain firmly adhered to the doctrine of piety even to our last breath." Thus Theodoret, lib. IV Hist. cap. xx. Truly and aptly said our Ogilbeus, a Martyr in Scotland this year: "The faith of the ministers of Scotland is only eight years old; for two primary articles of faith, which they condemned even eight years ago in books written against them, they now believe and teach, namely that the king is the head of the Church, and that Bishops and bishoprics are to be admitted." St. Hilary said more, namely, "that the faith of heretics is two months and three months old," because they themselves change the dogmas of their faith often in single years, indeed in months: "The practice of changing faith has become established," says St. Hilary to the Emperor Constantius, "and faith has become a matter of times rather than of the Gospels. It is very dangerous and indeed miserable for us, that there are now as many faiths as there are wills, and as many doctrines for us as there are customs." Truly our Frusius: Since there is one faith which our parents taught us: Why is one faith now played with by so many faiths?
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18. THOU HAST FORSAKEN GOD WHO BEGOT THEE, AND FORGOTTEN THE LORD THY CREATOR. It is an exclamation, as if to say: How could it be, O Israel, that you gave to oblivion God, who brought you forth and begot you, and who, being most strong, procreated and formed you strong and mighty? Whence the Hebrews have it thus: the rock that begot thee, thou hast forgotten; thou hast forgotten the strong one who brought thee forth?
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20. AND HE SAID (God, angered at the sins of the Israelites): I WILL HIDE MY FACE FROM THEM (my favor, care, protection, benefits -- for these are the symbol of the face -- I will withdraw and take away from the ungrateful; and thus I will look on idly) AND I WILL CONSIDER THEIR LATTER END, what namely shall finally befall them when abandoned by me, what fruit they shall derive from their idols and their sins. 21. THEY HAVE PROVOKED ME IN THAT WHICH IS NOT GOD, etc., AND I WILL PROVOKE THEM IN THAT WHICH IS NOT A PEOPLE. For provoked and provoke, in Hebrew it is אקנאם, that is I provoke to jealousy, emulation, zealousness, as when a spouse prefers one rival to another, she stirs him to jealousy. Thus indeed the Jews, adhering to vain idols, neglecting their true God, as far as lay in them, provoked him to emulation and zealousness; whence God justly punishes them with like emulation, as if to say: I in turn will provoke them to emulation and jealousy, by preferring other peoples to them. For I will cause those who are not a people of God, indeed who are Gentiles and idolaters, to live happily, to abound in riches, empire and glory, indeed to subject and rule over my people, namely the Hebrews, and to afflict, plunder and slay them. Otherwise Abulensis explains this, so that in may be taken for in the manner of, as if to say: Just as they angered me in that which is not God, that is making of me, or against me, as if I were not God, and were like idols: so I will anger them in that which is not a people, that is in the manner of him who is not my people, but an enemy, "and in a foolish nation I will anger them," that is thus I will provoke them to anger, or to derision, as foolish men are provoked. For thus the Babylonians and Romans held the Jews in mockery. But the former sense is clearer and more genuine. AND IN A FOOLISH NATION I WILL ANGER THEM, I will stir them to anger and jealousy, by preferring to them a foolish, vile and inglorious nation, namely the Assyrians, Babylonians, Persians, etc., who shall overcome them, subject them and harass them. St. Jerome, to Fabiola, On the 42 Mansions, at the end, refers these things to the calling of the Gentiles, the Jews being rejected: for in this last song of Moses, he says, the Synagogue is most openly cast out, and the Church is joined to the Lord; indeed the Apostle teaches that these things are especially to be referred to this, Rom. x, 19: see the things said there. Whence also Theodoret, Question XLI, thus explains it, as if to say: "Just as you, leaving one God, have preferred many false gods to him, so I, leaving one people, will bestow salvation upon all nations: but you worshipped those who were truly not gods, nor could you by worshipping them make them gods; but I will truly fill foolish nations with divine Spirit, while you, seeing this, will waste away with envy."
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22. A FIRE IS KINDLED IN MY WRATH, AND IT SHALL BURN EVEN TO THE LOWEST HELL (that is to say, Vengeance of my wrath and indignation prepared against them is ready, and shall blaze forth like fire, so much so that it shall reach to the lowest depths of hell: it is a metaphor and hyperbole, which is explained by the words following, namely thus), SO THAT IT SHALL DEVOUR THE EARTH WITH HER INCREASE, AND BURN THE FOUNDATIONS OF THE MOUNTAINS, namely so that it shall consume the lowest and deepest places of the earth and mountains, and turn them into barrenness; for God has often threatened this barrenness to the Hebrews, and often inflicted it upon them on account of their sins. Allegorically Procopius, Rupertus, Rabanus, and Gregory, in the eighteenth book of the Morals, book XII, understand by this fire the fire of hell and of the damned. Note here first, that this fire is said to be already kindled, both because it already exists from the beginning of the world, Matthew xxv, 41; Isaiah xxx, 33; and because it is prepared in the presence and predestination of God, so that in its time it may burn sinners and the reprobate. Secondly, this fire is said to be kindled "in the wrath of the Lord:" because the author of it is the wrath of the Lord, that is, the will and firm purpose of punishing the impious in a horrible and unheard-of manner, such as wrath is wont to suggest. For anger and wrath in God are not passions, such as in us, but a tranquil and rational will, yet most keen and most efficacious, and omnipotent in inflicting eternal punishments: and so since its effect equals, and even surpasses, all wrath, it is deservedly called wrath. Thirdly, that this fire "shall burn even to the lowest depths of hell," that is to say, That fire shall not only here on earth correct and envelop the impious (when the Lord shall judge the world), but also in hell, and in the abyss of the lowest earth shall burn throughout all eternity. Fourthly, that this fire "shall devour the earth," that is, the whole soil and surface of the earth, and whatever springs from the earth, namely all trees, forests, crops, herbs; and all houses, fortresses, palaces, cities, towers, and all riches which are contained in them, it shall reduce to ashes and cinders, II Peter, last chapter, verses 10 and 12. Fifthly, that this fire shall also "burn the foundations of the mountains" sunk most deeply, both because it shall consume the metals, gems and all riches contained in the bowels of the earth; and because it shall dissolve all mixed things by its force, and reduce them to their first principles and simple elements; this is what the Psalmist sings, Psalm XCVI: "The mountains melted like wax at the presence of the Lord, at the presence of the Lord of all the earth;" and Judith chapter XVI: "The mountains shall be moved from their foundations with the earth; the rocks shall melt like wax at thy presence." We know that rocks are liquefied by immense heat, and like a torrent of fire flow down from the mountains through the plains; such shall this fire be: think of this while you sin. Who shall dwell with the devouring fire, with everlasting burnings? St. Prosper describes the punishments of hell thus briefly, but forcefully, in book III of the Work on the Contemplative Life: "Continuous," he says, "groaning, eternal torment, supreme pain, penal sensation, torment souls, nor do they wring them out; they punish bodies, nor do they end them; the fire does not extinguish those assigned to it, so that with the life of feeling remaining, the punishment remains, and holds those bound with eternal bodies more for suffering than for living, whom in living flames immortality of the second death slays." This fire that holy Abbot in the Lives of the Fathers, book VII, chapter XLIV, constantly set before himself, saying: "I have condemned myself to hell on account of my sins, and I say: Be with those to whom you are worthy, you shall be numbered with them shortly. I weep. I behold those grinding their teeth, and leaping with their whole body, and trembling from head to feet. I see also a sea of boiling fire immeasurable, and those flowing around and roaring in it, so that some think the waves of fire reach even to the heavens, and in that terrible sea innumerable men cast down, and all with one voice crying out and wailing together, such as no one on earth ever heard wailing and voices, and as all dry twigs burn; but the mercy of God turns away from them. And then I lament the human race, that it dares to speak, or attend to anything, with such evils stored up for the world. And in these things I hold my mind, meditating on sorrow, judging myself unworthy of heaven and earth."
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23. And I will fill my arrows in them. "I will fill," that is, I will send forth fully, "my arrows," that is, all my vengeances and plagues. 24. They shall be consumed with hunger. The Chaldean translator renders it, they shall be burned with hunger. BIRDS SHALL DEVOUR THEM. For birds, in Hebrew the word is resceph, which generally signifies everything that flying burns, kindles and inflames; for by metathesis it alludes to saraph, that is, to burn, to scorch: although St. Jerome translates resceph as creeping on the belly, as if by another metathesis resceph alludes to raphas, or ramas, that is, to creep. Hence resceph is translated by bird, or fowl, both by the Septuagint and by the Chaldean, Symmachus, Aquila, Theodotion and the Fifth edition, as St. Jerome testifies in Habacuc III and IV; and Jerome adds that the Hebrews say resceph is also the name of a demon, who on account of his swiftness and movement is called a bird and a flying creature; whence in Habacuc III, 4, our Interpreter translates resceph as the devil. Hence secondly, resceph signifies fire, or lightning, which like birds run most swiftly and burn, as in Psalm LXXVII, 48. Thirdly, resceph signifies fiery arrows, which soldiers powerfully and swiftly discharge from bows, in order to set fire to houses and cities, as is evident from Psalm LXXVI, verse 4. I will send the teeth of beasts upon them, that is to say, I will send upon them wild beasts, such as wolves, lions, bears, tigers. Thus sacred history teaches that God sent lions upon the Israelites who worshipped idols, IV Kings XVII, 25. WITH THE FURY OF THOSE DRAGGING UPON THE EARTH, AND OF SERPENTS. In Hebrew, with the fury of serpents in the dust, that is, with venomous and raging serpents, which creep and are dragged hideously upon the earth to the horror of those beholding them, so that they may rage upon them, bite them and tear them.
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28. A people without counsel. In Hebrew the particle ki is prefixed, that is, because; whence Vatablus thinks that here the reason for the preceding statements is given, namely why the enemies of Israel should boast and say: "Our hand is exalted, and the Lord hath not done all this," because namely they themselves are a people without counsel, understanding and prudence. But the Hebrew ki often abounds among the Hebrews and merely begins the sentence. Wherefore Our [translation] rightly omitted it; hence we shall better refer these things to the Israelites themselves: for Moses thunders against them immediately here. 29. O THAT THEY WOULD BE WISE AND WOULD UNDERSTAND, AND WOULD PROVIDE FOR THEIR LAST END! Vatablus and Abulensis continue to refer these things to the enemies of the Jews, as if to say: If these enemies had been prudent, they would have understood that it was not by their own strength, but by mine, namely God's, that I have afflicted and destroyed this my people, namely the Jews, not they themselves: they would have understood moreover what end or outcome awaits them; they would have understood that the same things would befall them on account of their own sins which befell my people, says Vatablus. For thus the Assyrians, because they gloried that they had destroyed the Israelites, were therefore destroyed by the Chaldeans; in turn the Chaldeans, because they gloried that they had destroyed Judah, were therefore blotted out by the Persians and Medes, says Abulensis. But, as I said a little before, Moses does not concern himself here with the enemies of the Jews, but with the Jews themselves: for although they were to be such later, here he pricks and spurs them with fear of the last things, so that from idols they might return to God, from transgression to repentance and the law of God, as if to say: O that the Jews, afflicted by enemies and by so many plagues sent upon them by me, might return to their senses, might come to themselves, might understand what it is to sin against God; and might foresee what shall befall them in the last time, and what shall be the reward of their sin and impiety, both in this life and in the future life, or rather in death and hell! For, as the Wise Man says: "Remember thy last things, and thou shalt never sin." O how wise are they who set these things before their own eyes and those of others again and again! Rightly did Abba Alexander say to a brother overcome by acedia: "If in thy cell thou wouldst carefully think upon the kingdom of heaven and eternal torment, thou wouldst not feel acedia in thy cell." Sophronius is witness, or rather John Moschus in the Spiritual Meadow, chapter CXLII. Again in chapter CLXIX, Alexander thus stirs himself up: "Woe to thee, Alexander! how great shall be thy confusion when others shall be crowned!" And in chapter CLVI, a certain old man said to two philosophers who asked of him a word of edification: "Ye are lovers of eloquence, not true philosophers; for how long do ye learn to speak, as if ye knew not how to speak? Let it therefore be the work of your philosophy always to meditate upon death, and accustom yourselves to silence and quiet." Abba Silvanus in the Lives of the Fathers, book V, title On Compunction, was rapt up, and returning to himself, fell upon his face and wept; when asked why, he said: "I was rapt to judgment, and I saw many of our habit going to torments, and many of the world going to the kingdom." And the old man mourned and would not thereafter go out of his cell; but if he was forced to go out, he covered his face with a hood, saying: "What need is there to see this temporal light, in which there is nothing useful?" In the same place, a certain monk who had lived negligently, being sick, was rapt to judgment, and found his mother already dead among those who were being judged. But she, when she saw him, was amazed and said to him: What is this, my son? Art thou also ordered to come to this place of condemnation? Where are the words thou didst speak, saying: I wish to save my soul? Confused himself, and returning to his senses, he shut himself in, repenting and weeping for his negligence: and when many asked him to refrain from excessive weeping lest he harm himself, he would not be comforted, saying: "If I could not bear the reproach of my mother, how shall I be able to bear the confusion of Christ and His holy angels against me on the day of judgment?" In the same place another old man said: "If it were possible at the coming of God after the resurrection for souls to perish from fear, the whole world would die from terror and dread. For what is it to see the heavens torn asunder, and God revealed with wrath and indignation, and innumerable hosts of angels, and all mankind together intent upon it? For which reason we ought to live here, as those who are to give account to God for each of our movements." Another old man saw someone laughing, and said to him: "Before the Lord of heaven and earth we are about to render account of our whole life, and thou laughest?" Piously St. Bernard, in his sermon On the Apostles Peter and Paul: "Would that they were wise, etc.," he says, "namely that the image of eternity might be reformed in us; that is, that we might govern the present by wisdom, judge the past by understanding, and provide for the last things with caution!" The same, in epistle 202: "Would that," he says, "you knew the things of God, understood the things of the world, provided for the things of hell! Surely you would fear hell, desire the things above, despise the things of the world." Thus was wise Abbot Olympius in the Spiritual Meadow, chapter CXLI: for when asked, How do you sit in this cave? how do you endure the heat and gnats? he said: "I endure these things so that I might be freed from future torments; I suffer the gnats so that I might escape the immortal worm; thus also I endure the heat, fearing the eternal fire: for these things are temporal, but those have no end." Thus also was wise Abbot Moses in the Lives of the Fathers, book VII, chapter XXVI, saying: "That beautiful." And another in chapter XLIV, whose daily exercise was this: "I," he said, "behold angels ascending and descending at the calling of souls, and I always fear my end, saying: My heart is ready, O God, my heart is ready." And another there: "I," he said, "from the time I renounced the earth, have said to myself daily: Today you are born again, today you have begun to serve God; be thus daily a pilgrim, and tomorrow to be freed." I have brought more examples in Leviticus XVI, at the end of the chapter.
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30. How one shall pursue (thus it should be read with the Romans, not "pursued") a thousand, and two shall put to flight ten thousand, as if to say: Surely from this very thing which I shall say, they ought to have been admonished of their impiety, and incited to wisdom, and to learn and observe the judgments of God: for how could it be that one of the enemies should pursue a thousand Israelites, and two should put to flight ten thousand of theirs, unless because God delivered them, and as it were sold them to their enemies, and shut them up in their hands? 31. FOR OUR GOD IS NOT AS THEIR GODS, who permit many sins of their worshippers, and who are powerless to avenge themselves and theirs, to do good to anyone or harm, of which thing our enemies themselves are witnesses, who have experienced the power and severity and justice of our God before their idols, as the Egyptians, the Amalecites, the Amorrheans, and the other nations through whom we passed, and which shall hereafter experience the same.
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32 and 33. CONCERNING THE VINEYARD OF SODOM, THEIR VINEYARD, (as if to say: Deservedly God delivered, that is, shall deliver, the Jews to their enemies, because this people, which was to me as a chosen vineyard, having degenerated has become of the vineyards of Sodom, and of the suburbs and fields of Gomorrah, as if to say: It has become most evil, imitating the Sodomites and Gomorraheans, as if it had been born not from them, but from holy patriarchs. Whence also) THEIR GRAPE IS A GRAPE OF GALL (as if to say: The grapes of such a vineyard, that is, the fruits and works of the Jews are bitter, most bitter and most evil. Hence also) THE GALL OF DRAGONS THEIR WINE, AND THE POISON OF ASPS INCURABLE, as if to say: "Wine," that is, the doctrine expressed and flowing from them so impious, which they themselves give to others, so that they might pour their crimes into them, is poisoned and deadly, like the gall of dragons, and cruel and incurable poison, which kills and destroys all who drink it. Thus Isaiah, chapter I, verse 10, calls the princes of the Jews the princes of Sodom, and calls the people the people of Gomorrah. Thus Ezekiel XVI, 3, addressing the impious Jews, says: "Your father was an Amorrhean, and your mother a Cethean." On the contrary, the children of Abraham are called the Gentiles, who imitate the faith and works of Abraham. Thus Procopius. Appositely that honest man, when someone objected to him a base family, replied: "My lineage is a reproach to me, but you are a reproach to your lineage," as St. Gregory of Nazianzus relates, in his oration on a Noble man of evil conduct. Abelensis adapts these things differently: "Sin," he says, "is consummated in three things: first, in the heart; second, in the mouth; third, in deed; therefore three things are set down here, namely vineyard, as to the first; grape, as to the second; wine, as to the third: and there is an order among these, because from the vineyard proceeds the grape, and from the grape wine; thus from the sin of the heart proceeds the sin of the mouth, and thence the sin of deed." Morally St. Gregory, book IV on book I of Kings, chapter IV: "By the name of vineyards," he says, "the concupiscences of the mind are rightly figured, because they intoxicate the hearts of the reprobate, and alienate them from the knowledge of truth. From the vineyard of Sodom indeed, he draws a vine, from Gomorrah a shoot, who fills the mind with most abominable concupiscences; for he makes as it were a vineyard, who becomes forgetful of eternal things, whence he is intoxicated by concupiscences: and he who refreshes himself as it were under the shade of a vineyard, and in the pleasantness of depraved delight, prepares for himself the retribution of eternal fire; whence the fruit of this vineyard is a grape of gall, and a cluster of bitterness; a grape indeed in appearance, gall in taste; delighting the sight, embittering the taste: because truly to the reprobate mind what it covets is very pleasing, but in eternal punishment, what is now sweet to it becomes bitter." Finally St. Ambrose, in his book On Elijah and Fasting, chapter XIV, understands wine and drunkenness here literally, and notes that they are called poison, not so much of the body, as of the mind.
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34. Are not these things laid up with me, that is to say, Do not think that I shall forget these things by the lapse of time: for the memory of these sins, which are signified by the name of vineyard, grapes and wine, remains with me hidden away, and stored up in my deep mind. 34 and 35. And sealed in my treasures (that is to say, Just as those things which are in treasures, that is carefully locked up, so that no one can steal them: so all things which the Jews do and shall do, in the secret of my knowledge, science and memory are preserved, as if sealed, signed and locked, so that in due time I may punish and avenge the same. For) VENGEANCE IS MINE, that is to say, It belongs to me, it pertains to me to avenge, it is mine to take vengeance, and I shall not delay it: because the day of your destruction and the time of vengeance is at hand. From this place Abba Sisois in the Lives of the Fathers, book V, chapter XVI, Patience, persuaded a certain injured monk who wished to avenge himself, to leave vengeance to God; and when he was unwilling, he said: "Let us pray, brother." And rising up he says: "God, we no longer need to think of you, since we ourselves take our own vengeance." Hearing this, the brother fell at his feet, saying: "I no longer contend with that brother; but I ask, forgive me." It is our part therefore to curse upon our enemies not God's vengeance, but blessing: for it is God's to avenge, Psalm XCIII: "The God of vengeance, the Lord, the God of vengeance hath dealt freely. Be exalted, thou that judgest the earth, render a reward to the proud." It is memorable what Valerius Maximus writes concerning M. Bibulus, a man of the greatest eminence, in book IV, chapter I: "He," he says, "when he was staying in Syria, learned that two sons of his of excellent character had been killed by the soldiers of Gabinius in Egypt. The queen Cleopatra sent their murderers bound to him, so that he might exact the most severe vengeance for such a calamity at his own discretion. But he, having received a benefit than which none greater could have been granted to one in mourning, forced his grief to yield to moderation, and ordered the executioners of his own blood to be brought back untouched immediately to Cleopatra, saying that the power of this vengeance ought to belong not to him, but to the senate." Is it so that a pagan prince resigns to the senate the vengeance for a private injury, and that a most grave one, and shall not a Christian resign the same to his God? THAT THEIR FOOT MAY SLIP, that they may fall into all evils and plagues, especially before their enemies.
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36. The Lord shall judge his people, that is to say, The Lord shall justly avenge and punish the sins of his people. AND SHALL HAVE MERCY ON HIS SERVANTS. When he shall have punished them, and they themselves, being converted to the Lord by this punishment, shall have returned to him, then again the Lord shall be moved with mercy toward them as his servants. HE SHALL SEE (for) THAT THEIR HAND IS WEAKENED (that is their strength and power, so that) those shut up (even in towers) shall have failed (and those few who were there). THE REMNANT (almost entirely) consumed. In Hebrew, ki azelal iad, that is, that the hand has gone away, that is, that they are without hand, that they can do nothing, that they are dissolved in strength, and failing, as if they were maimed of hands. Whence the Septuagint translates παρακελελομένους καὶ ἐκλελειπότας. Seeing therefore this extreme misery of theirs he shall have mercy. "For the tribulation of the Jews is described here," says Abulensis, "in the manner of a city which is besieged by enemies, in which first those defending the walls grow weary and die; then the city being captured, those who shut themselves up in strong camps and impregnable towers are killed by hunger and thirst," and finally the remaining unarmed common people are captured and consumed.
32:37
37. AND HE SHALL SAY (God through the Prophets, whom he shall send to the Jews, that they may come to their senses and return to God): WHERE ARE THEIR GODS? Where are your idols in which you hoped? 38. OF WHOSE SACRIFICES THEY ATE THE FAT; (he says this in mockery: for in the true and ordained worship of God, all the fat of sacrifices was to be eaten by no one, but was to be burned to God alone, as is clear from Leviticus III, 17; thus) AND THE WINE OF THEIR LIBATIONS (that is which was to be poured out and offered to God alone, they themselves sacrilegiously after the manner of the Gentiles) DRANK. LET THEM RISE UP AND HELP YOU. It is an enallage of person: for it passes from the third to the second. 39. I WILL KILL, AND I WILL MAKE TO LIVE: I WILL STRIKE, AND I WILL HEAL. Armachanus in Questions on Armenia asserts that he received from a certain learned Hebrew that the Hebrew should be pointed passively in this manner: אני אמת ואחי מחצתי ואני ארפא ani amat vaechia muchatsti vaani eraphe, that is I shall be killed and shall live, I shall be pierced through and shall be healed; and so it is written in a manuscript written by the hand of Ezra, which is kept at Bologna among the Dominican Fathers: as if this were a prophecy concerning Christ, and it should be said of him that he himself was to be killed by the Jews, soon to rise from death by his own power, as the lord of life and death. But the credibility of these things rests with him. For otherwise our text, the Chaldean and the Septuagint read it.
32:40
40 and 41. I WILL LIFT UP MY HAND TO HEAVEN (that is, I will swear; for the custom of those who swear is to lift their hands on high as if calling upon God who dwells on high as a witness, as if to say: I God, as if with raised hand I will swear by myself and by my life, saying): As I live forever (as men swear and say: The Lord liveth), IF I SHALL WHET MY SWORD LIKE LIGHTNING, AND MY HAND SHALL TAKE HOLD ON JUDGMENT (as if to say: When I shall have prepared my sword of vengeance, so that like lightning it may shine, terrify, and penetrate most swiftly, and my avenging power shall be turned to executing judgment): I will render vengeance to my enemies. Consider how terrible the judgment of God is and will be, especially the final judgment, by which the damned will be adjudged to hell. Hear St. Anselm, in the book On the Misery of Man: "Hence will be accusing sins, thence terrifying justice; below gaping the horrid chaos of hell, above the angry judge; within burning conscience, without burning world. The just man is scarcely saved: the sinner thus caught, in what direction will he turn himself?" 42. I WILL MAKE MY ARROWS DRUNK WITH BLOOD (as if to say: I will thoroughly imbue my arrows with blood, namely) WITH THE BLOOD OF THE SLAIN (as follows) AND FROM CAPTIVITY STRIPPED OF THE ENEMIES' HEAD, that is with the blood of captive enemies, who are stripped of their head, or with head stripped bare, as if conquered and captured, they are forced to proceed before the victorious enemies.
32:43
43. PRAISE, O YE NATIONS, HIS PEOPLE. "His," namely God's, as if to say: O nations, when you understand these things, praise the people of the Lord, because they have so merciful and just a Lord; for although He himself delivered them for a time to impious enemies for punishment, yet at length He will avenge them, and repay retaliation to His enemies, and will have mercy on His people, returning to Him. The Septuagint paraphrastically thus translates it: Rejoice, O heavens, together with him, and let all the angels of God adore him. Rejoice, O nations, with his people, and let all the sons of God be strengthened in him: because he will avenge the blood of his sons, etc. Which concerning the calling of the Gentiles St. Theodore beautifully explains here, Question XLII; indeed the Apostle, Rom. XI, 15: because just as by the letter these words promise the liberation of God's people from the violence of their enemies, so mystically is promised future liberation through Christ, which has been granted both to Gentiles and to Jews.
32:44
44. MOSES CAME THEREFORE, AND SPOKE, etc., IN THE EARS OF THE PEOPLE, he spoke to the people listening and hearkening. It is a recapitulation; for Scripture here recapitulates that Moses heard and learned this canticle from the Lord in the tabernacle in the preceding chapter, verses 13 and 19, and then promulgated it to the people. St. Chrysostom asks, in Isaiah I, why Moses calls and sings this canticle, when it is rather a sharp rebuke of the people; and he answers that he does so wisely, so that by the song he might soften the harshness of the rebuke. By the use, he says, of spiritual wisdom, by the modulation of the song he has stolen away dejection from it. Namely, it was the art of a good shepherd of souls, as if to sweeten with a pipe bitter fodder for sheep, which nevertheless he knew would profit their salvation. 46. SET YOUR HEARTS ON ALL THE WORDS (apply your mind, and attend to all my words) WHICH I TESTIFY (that is, seriously preach) to you, on this day when I shall die, calling upon witnesses, namely heaven and earth.
32:48
48, 49 and 50. AND THE LORD SPOKE TO MOSES IN THAT SAME DAY, SAYING: ASCEND INTO MOUNT ABARIM, etc., WHICH WHEN YOU HAVE ASCENDED, YOU SHALL BE GATHERED TO YOUR PEOPLE. From this it is sufficiently gathered that Moses, on the same day on which he sang this canticle, ascended the mountain, and from it beheld the holy land, and soon after departed from life. 49. ABARIM, THAT IS OF PASSAGES. "Of passages" is not in the Hebrew, but has been added by the Interpreter for the sake of explanation; for Abarim in Hebrew signifies passages in the plural: perhaps because through it one passed by many ways from Moab into Chanaan. Whence the Chaldean Interpreter translated the mountain of Abarim as the mountain of those passing through. Again through this mountain Moses passed, not into Chanaan, but from this life into limbo, and thence into heaven. Let us also ascend often with Moses the mountain of Abarim, and contemplate our passage from this life into the other, what house awaits us there, what place, what citizens, what age, what eternity, and let us learn to die and to pass over. Thus ascended St. Basil, but more directly than Moses, of whom hear St. Gregory of Nazianzus in his praises: "But when he had finished his course and kept the faith, and was held by the desire of dissolution, and the time of crowns approached, and he had not heard: Ascend into the mountain and die; but rather: Die and ascend to us; he also wrought a miracle not inferior to the former ones. For when he was almost dead and lifeless, and had for the most part finished life, about his final words he grew strong, so that with words of piety he departed." Into mount Nebo. Nebo was a ridge or peak of the mountain of Abarim. 52. On the contrary, over against.
Machine translation from the Latin, not reviewed.
32:1
1. 2. Moses in his first canticle (Ex. 15, 1-19: Thursday II) celebrates the wonders of the Red Sea; in the second (Deut. 32, 1-43: Saturday II) he sings of God's covenant with Israel and his immense love for the chosen people, often repaid with the blackest ingratitude. - 3. Hannah, mother of Samuel (I Sam. 2, …
In the standard canons - with original meter and melody - the first strophe of each ode begins, by way of allusion or association, from a preestablished biblical hymn: the I from the canticle of the Israelites (Ex. 15, 1-8); the II - the canticle of Moses near death (Deut. 32, 1-43); the III - the canticle of Hannah (I Sam. 2, 1-10); the IV - the prayer of Habakkuk (Hab. 3, 2-19); the V - the prayer of Isaiah (Is. 26, 9-21); the VI - the prayer of Jonah (Jon. …
32:6
… frequent in the prayers of the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, given to priests and prophets even by …
32:8
MELCHISEDECH. - King of Salem, probably Jerusalem (cf. Ps. 76 [75], 5), and priest of God (called 'El-'elyon; cf. Num. 24, 16; Deut. 32, 8).
… Adam is considered "the προτόπλαστος, the πατέρα κόσμου, the only one created, the one who came forth from the earth, the seed from which all mankind descends" (Wis. 10, 1; 7, 1; Tob. 8, 8). From a single woman sin has its beginning (Sir. 25, 24). Mankind is a conglomerate of "bènè 'Adhâm" (Deut. 32, 8; Eccl. 3, 21 etc.). …
32:14
… Kar is the male lamb fairly developed, not yet a ram, considered a choice food (Deut. 32, 14; Am. 6, 4), coveted booty (I Sam. 15, 9), and is the tribute paid by Moab (Is. 16, 1; II Reg. 3, 4: Meša). …
32:15
… appears in the various names, among which the principal ones are: 'El, 'Elōhim, Jahweh; also fairly frequent is the form 'Elōah (cf. Is. 44:8; Ps. 17:32; Dan. 11:17 etc.), which designates divinity in general or is the proper name of the true God (cf. Deut. 32:15; Heb. 3:3 and often in Job). …
32:17
… To the true God is also opposed the iēd (Deut. 32:17; Ps. 10:37), probably analogous to the Babylonian īidu. …
… both real and imaginary beings to which worship is paid; and the hagiographer is not unaware that often beneath an image and a simulacrum men pay their adoration to demons; but commonly under the name of idol is indicated the image of a false divinity (Deut. 32:17; Ps. 106:37; I Cor. 10:20 etc.; cf. also F. Prat, Idole, in DB, III, coll. 816-25).
32:21
… held by divine faith: thus A. Bea), on the singular importance of Moses' personal work and on the ancient national tradition (cf. II Kings 14:6 = Deut. 24:16; Bar. 2:2 ff. = Deut. 28:53; Mt. 19:8 = Deut. 24:1; Acts 3:22 = Deut. 18:15, 19; Rom. 10:19 = Deut. 32:21, etc.). …
32:22
… This interpretation is confirmed by Gen. 37, 35; Num. 16, 30; Deut. 32, 22; Iob. 10, 21-22; Ps. 85, 13; Prov. 15, 24;
11). Although it is the "end of acting and thinking" (Eccles. 9:10), the wicked have far more to fear it (Ps. 48:15) than the righteous do. There is also mention of the fire that devours (Deut. 32:22; Is. 50:11; Eccl. 51:4); for the wicked "their worm shall not die and their fire shall not be quenched" (Is. 66:24; Eccl. 7:17; Jud. 16:21; Mk. 9:23), an allusion to cadaveric …
32:33
The tannin (from tnn "to stretch out lengthwise") was a sea monster or cetacean (Gen. 1:21 is translated κῆτος; but Aquila, Symmachus, Theodotion: δράκων; Ps. 148:7; cf. Job 7:12; Is. 27:1), or a fearsome serpent (Ex. 7:9-12; Deut. 32:33; Ps. 91 [90]:13). …
32:35
… forbids returning evil for evil: once the law of retaliation is surpassed, it approaches that of charity (cf. Rom. 12:17; I Thess. 5:15; I Pt. 3:9). The motive for not repaying the enemy in his own coin is trust not in the intervention of a vengeful God (Deut. 32:35), but in his protection.
… Certainly the vindictive aspect has its importance and responds to man's own will for justice; nevertheless it has only a partial meaning, since it belongs to God alone to bring about perfect justice and to punish sin in its personal value of guilt (Deut. 32, 35; cf. Sum. …
32:39
I. TRUTH OF THE RESURRECTION OF THE DEAD. - I. Scripture. - In the Old Testament the revelation of this truth was progressive, in harmony with slow divine preparations (Yahweh, God of life: Gen. 5:24; Deut. 32:39; I Kings 17; II Kings 2:3, 11-12; 4:33-36; 13:21; Ps. 9:2; Wis. 2:24; 16:13) and with deep aspirations of the human heart (permanent familiarity with God: Gen. 3:8; Is. …
32:49
ABARIM (Hebrew har o harê hâ-'abhârim: "the mount or mounts of the crossings"; thus the Vulgate in Deut. 32:49). - A chain of mountains in the region of Moab, extending for about 100 km along the eastern shore of the Dead Sea, between the Arnon and the mouth of the Jordan, toward Heshbon (cf. …
… Although en-Nebâ is the highest peak (835 m.), the view of Palestine is nonetheless wider from Sijâgah, which indeed preserves the memory of Moses' vision (Deut. 3:27; 32:49; 33:34) and of his death.
32:50
Aaron (Heb. 'Ahărān, of uncertain etymology)
The people mourned for 30 days (Num. 20:22-30). Num. 33:38 and Deut. 32:50 place his death at Hor, Deut. 10:6 at Moserah; the discrepancy is only appa-
Hor (perhaps originally Har «mountain»)
HOR (perhaps originally Har «mountain»). - A mountain (Num. 20:22, 23, 25, 27; 21:4; Deut. 32:50) of southern Palestine on the border with Edom, between Kadesh (v.) and Salmonah, and a stopping place of the Exodus. …
… survival in the well-known, most ancient phrases for indicating death: "to descend into šē'ōl"; "to be gathered to one's people"; "to return to one's fathers" (Gen. 15, 15; 25, 8, 17; 35, 29; 49, 29, 32; Num. 20, 24, 26; 27, 13; 31, 2; Deut. 31, 16; 32, 50; etc.); they evidently presuppose that something remains and survives the dissolution of the body (v. SOUL).
32:51
… Amorites (Deut. 1:19), that is, to the land of Canaan (Num. 13:30), south of the Negeb (Num. 13:17), in the desert of Pharan, the present-day Badjed et-Tih, or "desert of solitude" (Num. 13:4), or also in the desert of Sin (Num. 13:22; 20:1; 27:14; 33:36; Deut. 32:51) — the boundaries between the two deserts were not clearly determined, unless indeed one wishes to consider the desert of Sin as the northern part of the desert of Pharan — near the …
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
mann, op. cit., p. 25): other rebellions occurred, such as the one led by Korah, epidemics and various "sins," among them one of M. himself (Num. 20, 12; cf. 20, 24; 27, 14; Deut. 32, 51), besides the general one of the people, which seems to have involved a true and proper apostasy from Yahweh, as well as from M. (v. NUMERI).
3. Desert (Heb. Sin) that marked the southern frontier of Canaan, crossed by the spies in the Promised Land (Num. 13:21). Kadesh-Barnea was included within the borders at the southwestern edge of the desert (ibid. 20:1; 27:14; 33:36; Deut. 32:51), it bounded Edom to the west and the tribe of Judah to the southeast (Jos. 15:1-3). The name seems to have been preserved in the southern region of Palestine, in the Wādi eş-Sinī …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.